




0 


\°) 3 - 


Ciass 

Book, 


COPYRIGHT DEPOSrT. 










A MANUAL OF 
PASTORAL THEOLOGY 


A PRACTICAL GUIDE FOR ECCLESIASTICAL 
STUDENTS AND NEWLY ORDAINED PRIESTS 


BY 

The Rev. FREDERICK SCHULZE, D.D. 

\\ 

Professor of Moral and Pastoral Theology at the Provincial Seminary 

of St. Francis, St. Francis, Wis. 


THIRD, REVISED AND ENLARGED EDITION 
ADAPTED TO THE CODE OF CANON LAW 



B. HERDER BOOK CO. 

17 South Broadway, St. Louis, Mo. 

AND 

68 Great Russell St., London, W. C. 

1923 



. S-43 

n&3 


NIHIL OB ST AT 
Sti. Ludovici, die 22. Feb. 1923. 

F. G. Holweck, 

Censor Librorum 

IMPRIMATUR 
Sti. Ludovici, die 26. Feb. 1923. 

*i*Joannes J. Glennon, 
Archiepiscopus 
Sti. Ludovici 


Copyright, 1923, 


by 

B. Herder. Book Co. 
% 


All rights reserved 


Printed in U. S. A. 


MAY 


A 7 0 5 2 3 5 



Sancto Francisco Salesio 
Ecclesiae Doctori Optimo 
Pastori Animarum Zeli Pleno 
Seminarii Salesiani Patrono 
AUCTOR 
Hoc Opus Suum 
Dedicat 














PREFACE 


The newly ordained priest needs a guide to steer him 
safely past the rocks and shoals which lie in his course 
when he launches out into the open sea of apostolic labor. 
This applies particularly to our own country, for here a 
priest’s pastoral duties extend over a vastly wider sphere 
than elsewhere, and we have none of the traditional 
usages and laws by which clerical life is regulated abroad. 
Often, the young priest, almost immediately after his 
ordination, is sent to a mission where he is entirely alone. 
Comparatively few are fortunate enough to be able to 
serve for a while as assistants to experienced pastors, by 
whom they are gradually introduced to parochial work. 
Under these circumstances it is but proper that the 
advanced classes of our ecclesiastical students be given a 
course of lectures on Pastoral Theology before they leave 
the seminary. This Manual is designed to serve as a 
text-book in this branch of ecclesiastical learning. 

The plan followed by such eminent authors as Benger, 
Schuech, and others has been adopted also by us. The 
subject matter is divided into three parts, treating, 
respectively, of the Sacraments, of Preaching, and of the 
Government of Parishes. 

Possibly some will wonder why so little space has been 
allotted to the second part. There is an external reason 
for it. In the institution for which this work was pri¬ 
marily written—the Seminary of St. Francis de Sales— 
special classes are given on homiletics, in which 


VI 


PREFACE 


extensive rules on preaching and catechising are laid 
down. If we are rightly informed, separate classes on 
homiletics or sacred rhetoric are conducted also in other 
seminaries. This, we think, is a sufficient reason for 
shortening the matter in this section. 

In all points of dogma, morals, liturgy, etc., we have 
endeavored to lay down nothing but what is approved by 
authors whose orthodoxy is beyond question, e. g., St. 
Thomas, St. Alphonsus, St. Charles Borromeo, St. 
Francis of Sales, etc. Among the more modern, 
Lehmkuhl, Sabetti, Manning, Ullathorne, etc., have been 
consulted. 

Quotations are frequently made from the Councils of 
Baltimore. The reason is obvious: these councils, 
especially the second Plenary Council, form a standard 
collection of ecclesiastical law for the Church in the United 
States. Besides, they embody a vast amount of prac¬ 
tical wisdom and pastoral prudence. 

The views given on matters are to be taken for what 
they are—personal opinions of the author, who, before 
assuming the office of teacher in the seminary, spent some 
ten years in the practical ministry. Where the reader’s 
ideas differ from ours we simply say: “In dubiis liber- 
tas.” The views expressed are intended only for the in¬ 
struction of young ecclesiastics—not as unseasonable 
advice forced upon older members of the clergy. 

Perhaps some will think that certain matters should 
have been discussed more extensively, but we beg to re¬ 
mind them that the main purpose was to write a text¬ 
book for students. The teacher is supposed to interpret 
the text and to add such explanations as he deems 
necessary. 

Since the second edition of this Manual was published 
(1906) ecclesiastical legislation bearing on the practical 


PREFACE 


Vll 


ministry of the priesthood has undergone not a few 
changes. The new “Code of Canon Law” has estab¬ 
lished altogether different forms regarding more than one 
subject with which Pastoral Theology is wont to deal. 
Having tried to bring our work up to date from time to 
time by supplements and appendices, we have now deemed 
it advisable to prepare an entirely new edition, which is 
hereby offered to the public. The work has been thor¬ 
oughly revised, the necessary corrections have been made, 
and some new matter has been added. We trust that this 
third edition will meet with the same favor as its predeces¬ 
sors and that the little Manual will continue to contribute 
its share towards the education of the junior clergy and 
the sanctification of souls. 

The Author 

St. Francis , Wis. 

Feast of the Immaculate Conception, Dec. 8th, 1922 


\ 





PASTORAL THEOLOGY 


INTRODUCTION 

I. OBJECT AND SCOPE OF PASTORAL THEOLOGY.— The 

object of Pastoral Theology, as a special branch of theo¬ 
logical science, is to teach those practical rules which a 
priest ought to observe in the faithful discharge of the 
sacred ministry. “God,” says St. Paul, “has made us 
fit ministers of the New Testament, not in the letter, 
but in the spirit; for the letter killeth, but the spirit giveth 
life.” 1 Whatever the various departments of theology 
(dogma, moral, exegesis, etc.), contain in the line of wis¬ 
dom, such wisdom, if it is to benefit the Christian body 
at large, must be applied properly and correctly, in due 
time and season. Although a great deal must be left 
to the individual judgment, yet it is well to have a guide. 
This office of a guide, Pastoral Theology undertakes. 

A priest engaged in parochial work needs two qualities 
—prudence and charity. Charity makes him zealous, 
prudence lights up the route along which his zeal may 
operate. Pastoral Theology sets forth detailed norms 
for both. These norms are based upon the principles of 
moral and canon law, which through it find their illustra¬ 
tion. A living ideal is furnished by Christ Jesus, the 
greatest Pastor of souls that has ever appeared on earth. 
He has set the example. In the tenth chapter of the 

X 2 Cor. III. 6 . 

ix 


X 


INTRODUCTION 


Gospel of St. John He specifies the duties and obliga¬ 
tions of a shepherd of souls and the qualities with which 
he ought to be gifted. That chapter of Holy Scripture 
is well worth reading. It constitutes, as it were, the 
Magna Carta of pastoral art and discipline. The inspired 
lessons contained in the Epistles of St. Paul to his disci¬ 
ples Timothy and Titus, also exhibit a great deal of 
practical wisdom. 

2. LITERATURE OF PASTORAL THEOLOGY.— Although 
there have at all times been books of instruction for those 
engaged in the sacred ministry (cf. the decrees of 
ecumenical or provincial councils and of diocesan synods), 
formal treatises on this subject are of comparatively 
recent date. The following list may serve as a guide: 

A. In English— 

(a) Stang, Pastoral Theology. 

(b) Dubois, Zeal in the Sacred Ministry. 

(c) Manning, The Eternal Priesthood. 

(d) St. Alphonsus, Dignity and Duties of the Priest. 

(e) Gibbons, The Ambassador of Christ. 

(/) Frassinetti, The Parish Priest’s Manual. 

(g) Mueller, The Catholic Priesthood. 

(h ) Millet-Byrne, Jesus Living in the Priest. 

B. In German— 

(a) Benger, Pastoraltheologie. 

(b ) Amberger, Pastoraltheologie. 

(c ) Renninger, Pastoraltheologie. 

( d ) Schueeh, Pastoraltheologie .2 

(e ) Melcher, Pastorationsbriefe. 

(f ) Jais, Handbuch des Seelsorgers. 

(g) Kerschbaumer, Pater fatnilias. 

(h) Gassner, Plandbuch der Pastoral. 

(i ) Pruner, Lehrbuch der Pastoraltheologie. 

2 The first part of Schuech’s book has been translated into English 
by Lubbermann under the title, “The Priest in the Pulpit.” 


INTRODUCTION 


xi 


O) Krieg, Wissenschaft der Seelenleitung. 4 vols. 

C. In Latin— 

(a) St. Augustine, De Catechizandis Rudibus. 

( b ) St. Gregory the Great, Regula Pastoralis. 

(0 St. Chrysostom, Sex Libri De Sacerdotio. 

(d) St. Bernard, De Vita et Moribns Clericorum. 

(e) Catechismus Romanus. 

(/) Instructio Pastoralis Eystettensis. 

(g) Schneider, Lectiones Quotidianae. 

A number of theological magazines in our day make a 
specialty of practical questions bearing on the sacred 
ministry. It may suffice to mention: 

A. In English— 

(a) The Ecclesiastical Review, monthly, Philadelphia, Pa. 

(b) The Irish Ecclesiastical Record, monthly, Dublin, Ire¬ 
land. 

(c) The Homiletic and Pastoral Review, monthly, New 
York City. 

B. In German— 

(a) The Theologisch-praktische Quartalschrift, quarterly, 
Linz, Austria. 

( b ) The Pastor Bonus, monthly, at Treves, Germany. 

(c) Pastoralblatt, monthly, St. Louis, Mo. 

C. In Latin— 

Acta Apostolicae Sedis, the official organ of the Roman Curia. 

D. In French— 

La Nouvelle Revue Theologique, monthly, Tournay, Belgium. 

Every priest should subscribe for at least one, and if possible 
for more than one, of these or similar periodicals, so as to keep 
in touch with current theological literature and the latest laws 
and decisions. 

3. DIVISION OF THE SUBJECT MATTER OF PASTORAL 

theology.— The God-man, Jesus Christ, to whom all 
power has been given in Heaven and on earth, held and 


INTRODUCTION 


• • 

Xll 

still holds a three-fold office: (a) the office of priest, (b) 
the office of teacher, and (c) the office of ruler. Basing 
our division on this triple order we shall treat our matter 
in three parts. 

(1) In the first we shall explain the pastoral duties 
which are imposed by the priesthood proper, viz.: the 
administration of the Sacraments, the celebration of the 
'Mass, etc. 

(2) In the second section we shall investigate the 
duties incumbent upon a pastor as teacher, viz.: preaching 
and catechising. 

(3) The third section will be devoted to the govern¬ 
ment of parishes, viz.: the organization of congregations, 
the management of schools and societies, the building of 
churches, etc. 

' / 


TABLE OF CONTENTS 

PAGE 

Preface . v 

Introduction .ix 

Part I. The Sacraments .i 

§ I. The Sacraments in General.i 

Nature of the Sacraments.i 

Administration of the Sacraments.2 

Obligation of Pastors to Administer the Sacraments . 5 

Pastoral Residence.6 

5 2. The Sacraments in Particular.9 

Ch. I. Baptism.9 

Art. 1. The Subject of Baptism.9 

Baptism of a Fetus.10 

Baptism of Children of Non-Catholic or Negli¬ 
gent Catholic Parents.11 

Instruction of Converts.13 

Art. 2. The Minister of Baptism.17 

Art. 3. Requisites for Baptism.21 

Baptismal Water.22 

The Holy Oils.24 

Art. 4. The Ceremonies of Solemn Baptism ... 25 
Sponsors and their Qualifications .... 27 

Formula of Baptism.30 

Registration of Baptisms.32 

Ch. II. Confirmation .35 

Nature and Object. ..35 

Requisites for Confirmation.37 

Ch. III. The Holy Eucharist.40 

Art. 1. General Remarks. 40 

The Holy Eucharist, the Centre of Catholic 

Worship.40 

Adoration; The Holy Hour.43 

Place for Keeping the Blessed Sacrament . . 45 

Tabernacle and Sacred Vestments .... 48 
Renewal of Species.51 

Art. 2. Sacramental Exposition and Benediction . . 53 

Forty Hours’ Devotion.55 

xiii 





























TABLE OF CONTENTS 

PAG® 

Art. 3 . Holy Communion.60 

Distribution of Communion.62 

Preparation for Communion.64 

Frequent and Daily Communion.66 

The Paschal Communion.69 

Art. 4. The First Communion of Children .... 71 

Age for First Communion. 7 2 

Who Decides the Child’s Fitness to be Ad¬ 
mitted to First Communion?.76 

Preparation for First Communion .... 79 

Retreat before First Communion.84 

First Communion Day.85 

Preparing Children who do not Attend the 

Parochial School.87 

Art. 5. The Holy Sacrifice of the Mass.92 

The Sacrifice of the Mass and the Priesthood 94 

Preparation for Holy Mass.99 

Observance of Mass Rubrics.100 

How Often Shall a Priest Celebrate Mass? . 102 

Mass Stipends.105 

Binating.114 

Hearing Mass.118 

Place for Celebrating Mass.120 

Materia Sacriflcii .126 

Mass Servers.129 

Art. 6. Vespers .131 

Art. 7. Church Music.136 

Pope Pius X and Church Music.142 

Ch. IV. The Sacrament of Penance.149 

Art. 1. The Essence of the Sacrament and its Impor¬ 
tance for the Practical Ministry.149 

The Priest as Confessor.153 

Time and Place for Hearing Confessions . . 157 

Art. 2. The Different Offices of the Confessor . . 159 

A. Oflicium Patris .159 

B. Oflicium Medici Spiritualis .164 

Distinction Regarding Penitents.167 

C. Oflicium Doctoris ] .169 

D. Oflicium Iudicis .172 

Manner of Questioning Penitents .... 173 

Absolution of Penitents.. 175 

Imposition of Penance.178 

Art. 3. Confessions of Particular Classes of Penitents 180 

A. Confessions of Children.180 

Preparation for First Confession .... 182 

B. Confessions of Women.187 




























TABLE OF CONTENTS 


xv 

PAGE 


C. Confessions of Nuns.190 

Special Faculty for Confessing Nuns . . . 193 

Rights of Nuns Regarding Confession . . 192 

The Decree “Quemadmodum”.199 

D. Confessions of Priests and Clerics .... 201 

Confessions of Clerics.205 

E. Confessions of Pious Penitents.208 

Perseverance in Virtue.211 

F. Confessions of Scrupulous Penitents . . . 213 

Causes of Scruples.215 

Treatment of Scrupulous Penitents .... 218 

G. Confessions of Habitual and Relapsing Sinners 219 

How to Treat Habitual Sinners.221 

H. Confessions of Penitents Living in Proximate 

Occasion of Sin.224 

Principles Regarding “Occasionarii” . . . 225 

Special Occasions of Sin.226 

I. Confessions of Persons Who Belong to For¬ 

bidden Societies.236 

Leo XIII against Freemasonry.237 

The Third Plenary Council of Baltimore on 

Secret Societies.243 

Practical Rules Regarding Secret Societies . 248 

K. General Confessions.256 

Ch. V. Extreme Unction.260 

Art. 1. Pastoral Visits to the Sick and Dying . . . 260 

Spiritual Care of the Sick.265 


Art. 2. The Last Rites—Preparation for Death . . 270 

A. Administering the Viaticum.270 

Taking the Blessed Sacrament to the Sick . 273 

B. Administering Extreme Unction.277 

How to Administer Extreme Unction . . . 281 

C. The Apostolic Benediction or Papal Indulgence 284 


Art. 3. Christian Burial.287 

Place of Burial.289 

Ch. VI. Holy Orders.294 

Sacerdotal Vocations.297 

Ch. VII. Matrimony .304 

Art. 1. Nature and Importance of Matrimony . . 304 

Art. 2. Instruction before Marriage.310 

Art. 3. Proclamation of the Banns—The Nuptial Rite 317 

Art. 4. Mixed Marriages.322 

Ch. VIII. The Sacramentals.329 

Art. 1. General Principles.329 

Art. 2. Special Remarks.334 

Church Bells.339 

The Stations of the Cross.341 

























XVI 


TABLE OF CONTENTS 


PAG! 

Part II. The Ministry of Teaching the Divine Truth 348 

Ch. I. Homiletics.34^ 

Art. 1. Importance and Obligation of Preaching . . 348 

Art. 2. Qualifications of the Preacher.353 

Art 3. The Subject-Matter of Sermons.360 

Art. 4. Manner of Preaching.366 

Ch. II. Catechetics.372 

Art. I. Importance of Catechetical Instruction . . . 372 

Obligation of Giving Catechetical Instructions 375 

Art. 2. Personal Endowments of the Catechist . . 378 

Art. 3. Methods of Catechetical Instruction .... 380 

A. General Observations ..380 

B. Special Rules.382 

Methods of Catechizing.383 

Art. 4. Catechetical Books.387 

Part III. Pastoral Administration.391 

Ch. I. Temporal Matters.391 

Art. 1. Organization of Parishes.391 

Art. 2. The Management of Temporalities .... 397 

A. The Gathering of Funds.397 

B. The Preservation of Ecclesiastical Property . 401 

C. The Private Finances of the Clergy .... 403 

Ch. II. Parochial Schools.406 

Art. 1. The Necessity of Parochial Schools . . . 406 

Art. 2. The Management of Parochial Schools . . 409 

A. External Management.. . 409 

B. Internal Management . . . • . . . . 411 

C. Rewards and Punishments.416 

Ch. III. Spiritual Direction.419 

Art. 1. Parish Societies.419 

A. Societies in General.419 

B. Parish Societies in Particular.423 

Art. 2. Confraternities and Pious Associations . . 432 

A. General Rules.432 

B. Special Notes.437 

1. The Confraternity of the Sacred Heart of 

Jesus ..4 ... 437 

2. The Apostleship of Prayer.439 

3. The Confraternity of the Holy Name . . 441 

4. The Confraternity of the Brown Scapular 

of Our Lady of Mount Carmel.442 

Scapular Medals . 453 

5. The Confraternity of the Rosary .... 455 

6. The Archconfraternity of the Immaculate 



























TABLE OF CONTENTS xvii 


PAGE 


Heart of Mary.456 

7- The Sodality of the Blessed Virgin Mary . 457 

8. The Association of the Holy Childhood . . 460 

9. The Society for the Propagation of the Faith 462 

10. The Society of Christian Doctrine .... 464 

11. The Sodality of Christian Mothers . . . 466 

12. The Association of the Holy Family . . . 468 

13. The Society of St. Vincent de Paul . . . 471 

14. The Third Order of St. Francis .... 473 

Ch. IV. Pastoral Care of Individuals.479 

Ch. V. Political and Social Relations of the Clergy . 483 

Social Work of the Clergy.488 

Ch. VI. Parochial Missions.493 

Ch. VII. The Priest’s Private Life.496 

Conclusion.506 

Appendix I. How to Deal with Converts.508 

Mode of Procedure at the First Meeting.508 

Some General Rules to be Observed in the Instruction 
of Converts.509 


Appendix II. Catechetical Sketches.513 

A. A Short Catechetical Explanation of the Marks of 

the Church.513 

B. A Short Catechetical Instruction on the Sixth and 

Ninth Commandments of God.516 

C. Catechetical Observations on the Doctrine of the Real 

Presence.,. 523 


Appendix III...526 

A. Inquiry into the Status of Those About to Marry . 526 

B. Specimen Instruction for Bridal Couples (Kindly 

Supplied for This Work by the V. Rev. Dean J. H. 
Keim) . .529 

Appendix IV. Some Remarks Regarding Matrimonial Cases 

of Special Importance for Pastors.548 

Formulary..553 

I. Formula pro Supplicanda Dispensatione ab Impedi- 
mento Cultus Disparitatis vel Mixtae Religionis . . 554 

II. Formula ad Petendam Sanationem Matrimonii in 
Radice.555 

III. Formula ad Petendam Dispensationem ab Impedimento 

Criminis.556 

IV. Formula ad Petendam Dispensationem a Matrimonio 

Rato non Consummato . .556 

V. Formula ad Petendam Dispensationem ab Obligatione 
Interpellation^ in Usu Privilegii Paulini . . 557 

VI. Formula Notitiae Mittendae ad Ordinarium de Di¬ 
spensatione Concessa et Maritali Consensu Suscepto 
vi Facultatis Collatae per Can. 1043 et I0 44 pro Mor¬ 


tis Periculo. 55 & 

Index. . . 559 





















A MANUAL OF 
PASTORAL THEOLOGY 


PART ONE 

THE SACRAMENTS 

SECTION I 

THE SACRAMENTS IN GENERAL 
Nature of the Sacraments 

I. The Sacraments are not simply religious rites, they 
are efficacious signs by which God infuses His grace into 
the soul. They work indeed ex op ere o per at op but by 
means of a human action, which, performed by a priest, 
assumes a sort of divine character. Jesus Christ said: 
“Pater mens . . . operatur et ego operor,” 2 and the 
priest may justly say, “Christus operatur et ego operor 
Here lies the secret of the priestly dignity, which sur¬ 
passes that of kings and monarchs. For the valid ad¬ 
ministration of the Sacraments the sacerdotal character 
suffices, but for the worthy performance of them, the 
priest must be in the state of grace. Woe to him who, 
whilst his conscience accuses him of a mortal sin which 
has not been blotted out by sincere penance and con¬ 
trition, dares to perform that sacramental action so emi¬ 
nently divine. To prevent such sacrileges, and to protect 

l Cfr. Pohle-Preuss, The Sac- 2 John V, 17. 
raments, Vol. I, pp. 122 sqq. 


1 




THE SACRAMENTS 


the virtue of her ministers, the Church has enacted divers 
strict laws, e. g., the law of celibacy, the law of excom¬ 
munication inflicted upon “absolventes compileem” or 
“solicitantes in confessione ” etc. Above all a priest is 
urged and commanded never to ascend the altar to cele¬ 
brate Holy Mass “in statu peccati mortalis” He must 
first go to confession. Only absolute necessity, a real 
“inopia confessarii” will excuse him, provided his heart 
is penetrated with a true and perfect contrition, and he 
resolves to seek a confessor at the earliest opportunity. 3 
A priest who has charge of souls, and who therefore may 
be called upon at almost any time to administer a Sac¬ 
rament, cannot be too careful in preserving his soul 
always in the state of grace. One of the best means to 
do this is weekly, or at least fortnightly, confession. 

Administration of the Sacraments 

2. The worthy and proper administration of the Sac¬ 
raments, however, requires something more, viz: ob¬ 
servance of the rubrics . The rubrics are wise laws is¬ 
sued by the Church to insure both a valid and a becom¬ 
ing accomplishment of the effect desired, according to 
the nature of each Sacrament. The New Code says: 
“In Sacramentis condciendis, administrandis ac suscipi- 
endis accurate serventur ritus et caeremoniae quae in 
libris ritualibus ab Ecclesia probatis praecipiuntur.” 
(Can. 733, § i). And St. Thomas: “Firmiter tenen¬ 
dum est quod ordinationes ecclesice dirigantur secundum 
sapientiam Christi et propter hoc cerium esse debet, ritus 


3 “Sacerdos sibi conscius peccati 
mortalis, quantumvis se contritum 
existimet, sine praemissa sacramen- 
tali confessione Missam celebrare ne 
audeat; qnodsi, deficiente copia con¬ 


fessarii et urgente necessitate, eli- 
cito tamen perfectae contritionis 
actu, celebraverit, quamprimum con- 
fit eatur.” (C. I. C., Can. 807). 


THE SACRAMENTS IN GENERAL 


3 


quos ecclesia observat in sacramentis, esse convenient es.” 
In and through the Sacraments, the supernatural life cf 
the mystical body of Christ flows as through so many 
channels, so that it would be a great neglect on the part 
of the Church to leave their mode of administration in 
the hands of the individual priest. Ecclesiastical author¬ 
ity has minutely determined the rites and ceremonies to 
be followed. No doubt, the Holy Ghost, who rules and 
governs the Church, lends His inspiration to those whose 
duty it is to frame the laws of the sacred liturgy. No 
priest, therefore, should ever set aside these laws and 
substitute for the rubrics of the Church his own private 
notions. Lest this happen, let every one study before¬ 
hand the rites of the Sacrament which he is about to ad¬ 
minister, and also read, at least once a year, the whole 
ritual and the rubrics of the Missal. 

It is an act of charity to remind a brother priest of 
faults and mistakes in the sacred functions, provided 
this be done with caution, prudence, and in a friendly 
spirit. The eyes of Catholics, and oftentimes also of non- 
Catholics, are upon the priest when he officiates publicly 
at the altar. The Second Council of Baltimore therefore 
exhorts priests to be careful in their whole bearing: 
“Dum sacramenta ministrant, verba distincte et articulatim 
pronuntientur; incessus, vultus, corporis motus, vocis 
modalatio, rei sanctissimae, quae agitur, conscientiam 
exprimant, et fidcles ad firmam fidem devotionemqitc inti- 
mam excitent. Praeterca pro viribus et rerum adiunctis 
curent sacerdotcs, ut nitida et decora sint, quae ad Sacra- 
mentorum dispensationem requiruntur .” 4 

This last remark is not superfluous. Many fail in this 
regard, and scandalize the people. No parish or mis- 

4 Cone. PI. Balt. II, tit. V, cap. I. 


4 


THE SACRAMENTS 


sion is so poor that it cannot keep the articles necessary 
for divine worship in a proper condition. A vestry-room 
in which there is neither order nor cleanliness is a dis¬ 
grace to the pastor and betrays lack of faith and devotion. 

3. Not only the priest who confers a Sacrament, but 
also the faithful who receive it, should avoid everything 
that is not in keeping with its sacred character. The 
priest, as the minister of the Sacraments and the cus¬ 
todian of the sanctuary, must bear in mind the warning 
of Holy Writ, “Nolite dare sanctum canibus neque mit- 
tatis margaritas vestras ante porcos, ne forte conculcent 
eas pedibus suis et conversi disrumpant vos.” 5 The rules 
taught in moral theology must be carefully observed. 
The people should be well instructed as to what they 
must do to receive the Sacraments worthily. Not infre¬ 
quently they know very little about this. Especially the 
requisites for the great Sacrament of reconciliation*— 
Penance—such as contrition, a firm resolution of amend¬ 
ment, etc., cannot be explained and inculcated too often. 

4. If you wish to reform a parish and lead your flock 
to the practice of virtue, you must see to it that they fre¬ 
quently receive the Sacraments of Penance and the Holy 
Eucharist. It may sometimes be hard to effect a change in 
the minds of the multitude, and it may require a great 
deal of patience on the part of the pastor, but this is no 
reason why he should feel discouraged. In the ordinary 
course of things growth is slow, but if steady, it will meet 
with success in the end. Let the ignorance, indifference, 
or malice of the people be ever so appalling, a zealous 
priest will not allow his ardor to abate, but find ways and 
means to lead his flock to a frequent and worthy reception 
of the Sacraments. 


5 Matth. VII, 6. 


THE SACRAMENTS IN GENERAL 


5 


Among the best means for bringing about this result 
may be mentioned: public sermons explaining the im¬ 
portance and value of the Sacraments; private exhorta¬ 
tions given to individuals in the confessional, espe¬ 
cially during the Easter season; the establishment of soci¬ 
eties; the solemn celebration of certain feasts, in particu¬ 
lar the feast of the patron saint; and last, but not least, 
the Forty Hours’ Adoration. 

Obligation of Pastors to Administer the Sacraments 

5. A priest who has charge of souls, either as pastor 
or as assistant, must be ready to administer a Sacrament 
to any member of his flock whenever there is a reason¬ 
able demand for it. A father who refused food to his 
hungry children would be charged with criminal cruelty. 
Is the crime of a priest who unjustly withholds that great 
spiritual food, the Sacraments, from a soul languishing 
for them, less abominable? We grant that sometimes 
people ask too much; for instance, scrupulous persons 
who desire to go to confession again and again under vain 
pretexts, or persons who are but slightly sick, yet beg 
to be anointed. In the following cases, however, a 
priest cannot deny, or even postpone, his ministration 
without grave fault: 

(1) When called to a person who is in danger of death; 

(2) When there is reason to fear that one may lose 
his life or become unconscious before he is able to make 
his confession; 

(3) If one wishes to fulfill a commandment of the 
Church, e. g., in the Paschal season; 

(4) When a person is subject to severe temptations, 
which he can overcome only through the immediate re.-, 
ception of the Sacraments; 


6 


THE SACRAMENTS 


(5) When one is in a state of mortal sin which, if 
not removed at once, may lead to dire results; 

(6) When there is a special feast, and one intends to 
receive Holy Communion out of devotion for the mys¬ 
tery or saint of the feast; 

(7) When a person wishes to gain an indulgence, par¬ 
ticularly that of a jubilee. 

No matter what personal sacrifice must be made, in 
these and similar cases, a priest should never show un¬ 
willingness or reluctance, because it is apt to cause 
scandal. 

Far worse would it be to refuse the Sacraments on 
account of the inability of the persons asking them to 
offer the usual “iura stolae” These fees or perquisites 
are a voluntary gift, wherefore the Fathers of the Second 
Plenary Council of Baltimore justly ordain: “Edici- 
mus, ne quid pro Sacrament or uni administrations cxigere, 
petere, aut pacisci quisquam andeat. Ea vero, quae pie- 
tatis studio post collatum baptisma vel matrimonium, 
eleemosynae nomine, a fidelibus sponte offefuntur, sacer- 
dos, si velit, accipiat 6 

Pastoral Residence 

6. A priest having charge of a parish is obliged by 
both divine and ecclesiastical law to stay at home, lest 
his parishioners be left without spiritual assistance at a 
time when they stand in particular need of it. The 
Council of Trent says: (( Episcopi inferiores quaevis 
beneficia ecclesiastica, personalem residentiam de hire, 
sive consuetudine exigentia in titulum sive commendam 
obtinentes, ab eorum ordinariis . . . opportunis iuris 
remediis residere cogantur: nullaque privilegia, sen indulta 

6 Cone. PI. Balt. II, tit. V, cap. I. 


THE SACRAMENTS IN GENERAL 


7 


perpetua de non residendo, aut de fructibus in absentia 
percipiendis suffragentnr ” 7 Of course, residence must 
be understood in a moral sense. A priest may absent 
himself from home for a short time, but he must make 
provision for emergencies. If he is absent for one day, 
he must leave word as to his whereabouts; if for several 
days, he must engage a substitute, who may be a neigh¬ 
boring priest; if for a week, and over Sunday, a special 
substitute must be appointed and permission obtained 
from the Ordinary. A priest who is absent during a con¬ 
siderable time of the year, is not entitled to his entire 
salary, but only to a pro rata share thereof. 

Residence is twofold, residentia materialis and resi¬ 
dentia formalis. The former means simply physical 
presence; the latter implies that a pastor works for his 
flock, and does the principal work, if he has an assistant. 
It is this residentia formalis that is understood by the 
law. Far from shutting himself up as a hermit in his 
cell, a parish priest should be in contact with his people, 
study their ways and customs, have an eye for their 
spiritual wants, and be freely accessible to them at all 
times. Not so much extraordinary work outside his 
parish, but the ordinary routine labor for those over 
whom the bishop has set him as ruler, is what a priest 
must have at heart. 

The rules governing the parish priest’s obligation of “resi¬ 
dentia” are set forth in the new Code. They read as fol¬ 
lows (can. 465) : 

§ 1. Parochus obligatione tenetur residendi in domo paroeciali 
prope suam ecclesiam; loci tauten Ordinarius potest iusta de 
causa permittere at alibi commoretur, dummodo dotnus ah ec- 
clesia paroeciali non ita distet at paroecialium perfunctio mu- 
ncrutn aliquid inde detrimenti capiat. 

7 Sess. VI, De Ref., c. II. 


8 


THE SACRAMENTS 


§ 2. Eidem abesse permittitur per duos ad summum intra an¬ 
num menses sive continuos sive intermissos, nisi gravis causa, 
iudicio ipsius Ordinarii, vel diuturniorem absentiam requirat vel 
breviorem tantum permittat. 

§ 3. Dies quibus parochus piis exercitiis vacat ad norman can. 
126, non computantur, semel in anno, in duobus vacationum men- 
sibus, de quibus in § 2. 

§ 4. Sive continuum sive intermissum sit vacationum tempus, 
cum absentia ultra hebdomadam est duratura, parochus, praeter 
legitimam causam, habere debet Ordinarii senptam licentiam et 
vicarium substitutum sui loco relinquere ab codem Ordinario pro- 
bandum; quod si parochus sit religiosus, indiget praeterea con¬ 
sensu Superioris et substitutus turn ab Ordinario turn a Superiore 
probari debet. 

§ 5. Si parochus repentina et gravi de causa discedere atque 
ultra hebdomadam cogatur abesse, quamprimum per litteras Or- 
dinarium commonefaciat ei indicans causam discessus et sacer- 
dotem supplentem, eiusque stet mandatis. 

§6. Etiam pro tempore brevioris absentiae parochus debet 
fidelium necessitatibus providere, maxime si id peculiaria rerum 
adiuncta postulcnt . 


SECTION II 


THE SACRAMENTS IN PARTICULAR 

CHAPTER I 
BAPTISM 
Article I 

THE SUBJECT OF BAPTISM 

I. Who may and should be baptized? It is a Catholic 
dogma that Baptism is a Sacrament absolutely necessary 
for salvation, “de necessitate medii,” for there is no other 
means of being cleansed from original sin, with which 
every man is infected at his entrance into the world. 
Catholic parents, therefore, have the duty to bring their 
new-born infants to church as soon as possible after 
birth so that they may be baptized. It makes no difference 
whether the child is sick and feeble, or healthy and ro¬ 
bust, because all babies are of a tender constitution, and 
a slight attack of sickness often induces death; if they 
die without having received the Sacrament of Regenera¬ 
tion, they will be excluded from Heaven. Under or¬ 
dinary circumstances, parents should present their off¬ 
spring for Baptism not later than a week or two after 
birth. Allowance must, of course, be made for those 
who live so far from church or station that it is al¬ 
most impossible, especially during the winter season, 

to bring the children immediately. Real negligence, how- 

9 


10 


THE SACRAMENTS 


ever, deserves a severe reprimand. The pastor occasion¬ 
ally in his sermons, and also in the instructions given to 
bridal couples before marriage, ought to call atten¬ 
tion to this point, and show the importance of the obli¬ 
gation. The Code says (can. 770) : “Infantes quam- 
primum baptizentur; et parochi ac concionatores fre¬ 
quenter fidcles de hac gravi eorum obligatione com- 
moneant.” 


Baptism of a Fetus 

2. Great care must be taken with a fetus in case of 
immature birth, miscarriage, etc., or with a fetus which 
is alive in the mother’s womb after the mother has died. 
Every live foetus humanus has a human soul, which, if 
not duly baptized, will be lost. Careless and ignorant 
people often throw the fetus away and let it perish. In 
such emergencies a skillful surgeon ought to be sent for 
at once. The blood that has issued from the mother’s 
womb must be examined closely because the fetus is 
sometimes very small, only an inch or two in length. If 
the mother is dead, the child should be extracted by a 
post-mortem operation. As long as there is no sure sign 
of death, the fetus ought to be baptized, at least condi¬ 
tionally. If possible, the priest himself should attend to 
this; otherwise it may be done by the surgeon or mid¬ 
wife, provided they be Catholics and know how to baptize. 
A small fetus ought to be baptized by immersion, after 
the capsule in which it is enclosed has been opened. 

All the points here mentioned must be well explained 
to those whose duty it is to look after these things. A 
priest having pastoral charge would load his conscience 
with guilt if he were to leave his people in total igno¬ 
rance of such matters. In due time and season, with cir- 


BAPTISM 


it 


cumspection and discretion, the proper information must 
be given to all whom it concerns, i. e., mothers, mid¬ 
wives, physicians, etc. Cases of the kind mentioned are 
apt to occur with young, newly married women who con¬ 
tract a fatal disease within a few months after their mar¬ 
riage. A miscarriage or the death of the mother, al¬ 
though it deprives the child of bodily life, need not de¬ 
prive it of the life of the soul. 1 The Code says (can. 
746) : § 1. Nemo in utero matris clausus baptizetur, 

donee probabilis Spes sit ut rite editus baptizari possit. 

§ 2. Si infans caput emiserit et periculum mortis im- 
mineat, baptizetur in capite; nec p os tea, si vivus evaserit, 
est iterum sub conditione baptizandus. 

§ 3. Si aliud membrum emiserit, in illo, si periculum 
immineat, baptizetur sub conditione; at tunc, si natus 
vixerit, est rursus sub conditione baptizandus. 

§ 4. Si mater praegnans mortua fuerit, fetus ab Us ad 
quos spectat extractus, si certo viz at, baptizetur absolute; 
si dubie, sub conditione. 

§ 5. Fetus in utero baptizatus, post ortum denuo sub 
conditione baptizari debet. 

And in canon 747: 

Curandum ut omnes fetus abortivi, quovis tempore 
editi, si certo vivant, baptizentur absolute; si dubie, sub 
conditione. 


Baptism of Children of non-Catholic 
or Negligent Catholic Parents 


3. A priest may be in doubt as to what to do when in¬ 
fants are offered for Baptism whose future Catholic up- 


1 “Quot foetus abortivos ex igno- 
rantia obstetricum et matrum excipit 
latrina, quorum anima, si baptismo 
non fraudaretur, Deum in aeter- 
num videret, et corpus, licet in¬ 


forme, esset decentius tumulandum. 
Sed quibus potissimum sub gravi 
culpa coinpetit hanc repellere igno• 
rantiam? nonne parocliis?” (Ron- 

caglia.) 


12 


THE SACRAMENTS 


bringing is uncertain. May they be baptized, or is it 
proper to withhold Baptism from them? To answer 
this question, we must distinguish. Such an infant either 
is in imminent danger of death or he is not. In the first 
case, Baptism ought by all means to be conferred because 
the child has a right to it, since without Baptism he will be 
lost. The consent of the parents is not required, al¬ 
though it is advisable to obtain it. 

If a priest has easy access to non-Catholic families 
he should give Baptism to a dying infant himself, other¬ 
wise he may induce Catholic lay persons, especially women, 
to confer private Baptism. Prudence, however, is neces¬ 
sary in such matters in order that odious remarks and 
scandal may be avoided. 

When a child is not in imminent danger of death, the 
following rules should be followed: 

a. If both parents are non-Catholics, the child cannot 
be baptized by a Catholic priest, except they give their 
consent and also promise to have the child raised in the 
Catholic religion, which promise must be sufficiently 
guaranteed (by a Catholic sponsor, etc.). 

b. If both parents are, or, rather, should be, Catholics, 
but through malice object to the Baptism of their off¬ 
spring, Baptism should be withheld. 

c. If one of the parents (whether Catholic or not) ob¬ 
jects, while the other is satisfied, the child should be bap¬ 
tized if there is reasonable hope that it will remain a Cath¬ 
olic. 

d. When one of the parents is a negligent Catholic, and 
the other an infidel or Protestant, caution is necessary. 
However, if the Catholic party desires to have the 
child baptized and makes arrangements to secure a 
Catholic education, for instance, by appointing a good 


BAPTISM 


13 


Catholic as sponsor, it is hardly right to refuse Baptism. 
If no arrangements are made, and no guarantees are 
given, it will be better to wait, especially if the negligent 
Catholic parent himself has not made a request to have 
the child baptized, because in that case it is almost cer¬ 
tain the child will not be reared a Catholic. 

e. If non-Catholic children who have reached the age 
of discretion, themselves ask for Baptism, all the cir¬ 
cumstances must be well weighed, vis.: their age, motive, 
home surroundings, etc.; if there is good reason to hope 
that they will persevere, they should be admitted to Bap¬ 
tism, and objection raised by the parents cannot form an 
obstacle. 2 


Instruction of Converts 


4. Whilst the Baptism of infants must be hastened, 
it is different with adults. The Church insists that they 
shall not be baptized until they have been well tested and 
thoroughly instructed in the Catholic faith, morals, and 
discipline, so as to leave no reasonable doubt about their 
good intentions and determination to persevere. In the 
early ages of Christianity the discipline of the Church 
was very strict. Those who wished to join the body of 
the faithful had to submit to a regular catechumenate, 


2. When Baptism is to be con¬ 
ferred or not conferred upon chil¬ 
dren born of non-Catholic parents 
is set forth in the Code as follows 
(can. 750 sq.): 

§ 1. Infans infidelium, ettam in- 
vitis parentibus, licite baptisatur, 
cum in eo versatur vitae discrimine, 
ut prudenter praevideatur morilurus, 
antequam usum rationis attingat. 

§ 2. Extra mortis periculum, dum- 
tncdo catholicae eius educationi 
cautum sit, licite baptizatur: 

i.° Si parentes vel tutores, aut 


saltern unus eorum, consentiat. 

2.° Si parentes, idest pater, ma¬ 
ter, avus, avia, vel tut ores de- 
sin t, aut ius in eum amiserint, vel il- 
lud exercere nullo pacto queant. 
(Can. 750.) 

Circa baptismnm infantium duor- 
um haereticorum aut schismatico- 
rum, aut duorum catholicorum qui 
in apostasiam vel haeresim vel schis- 
ma prolapsi sint, generatim ser- 
ventur normae in superiore canone 
constitutae. 


i6 


THE SACRAMENTS 


with kindness, love, and patience. Those who are able 
to read, or are versed in literature, may be given, besides 
the catechism, some suitable controversial books. 

8. In dealing with a married person, the priest should 
carefully investigate the validity of the marriage. Here 
in the United States men and women frequently get di¬ 
vorced or marry divorced persons. When this or 
some other “impedimentum dirimens” exists, from which 
dispensation cannot be obtained, the party, as a rule, must 
be informed, even if the information should keep him from 
joining the Church. Again, an investigation ought to be 
made concerning those secret societies which come under 
the ecclesiastical ban. If the convert should happen to be a 
member of such a society, he must be urged to give up 
his membership before Baptism. 

9. It sometimes happens that children born of Cath¬ 
olic parents, or the offspring of mixed marriages, are 
left without Baptism simply through the carelessness or 
ignorance of father or mother. When they arrive at the 
age of reason, they cannot be baptized before being in¬ 
structed and expressing their own desire to receive Bap¬ 
tism. This instruction, however, need not to be so ex¬ 
tensive as with adults, especially if there is a proba¬ 
bility that they will be sent to a Catholic parochial school 
or to a catechetical class for the young. 

Whenever a priest has to deal with a female catechu¬ 
men, especially a young lady, he must be exceedingly 
prudent and careful to safeguard his own reputation. 
He should not allow her to come to the presbytery for 
instructions except in the company of a good Catholic 
woman. 

10. After being duly instructed, the catechumen should 
be formally received into the Church. Those who come 


THE MINISTER OF BAPTISM 


17 


from another denomination, in which they were baptized, 
should make a profession of faith, as laid down in the 
ritual, and thereupon be absolved from heresy and cen¬ 
sures. This absolution takes place in foro externo, and 
in some dioceses a priest needs special faculties for it. 
Finally the converts are baptized conditionally and make 
a general confession, at the end of which they are ab¬ 
solved from all sin, again sub conditione. 

Persons who unquestionably were never baptized be¬ 
fore, may receive Baptism without any other formality, 
although a sort of confession (not however sacramental) 
may be previously requested, in order to detect certain 
obligations, for instance, of restitution, or to offer advice, 
for example, with regard to the avoidance of proximate 
occasions of sin, the extirpation of evil habits, the combat¬ 
ing of temptations, etc. The rule to-day is almost invari¬ 
ably to rebaptize those who come from a Protestant sect, 
because there is just reason to doubt the validity of their 
former baptism. Still, an investigation should in each 
case be made, lest a priest become irregular by rebaptiz¬ 
ing without sufficient reason. 


Article II 

THE MINISTER OF BAPTISM 

i. The minister of Baptism is either ordinary, extra¬ 
ordinary, or a minister by necessity. 

The ordinary minister of Baptism is the bishop for his 
whole diocese, and the parish priest or rector of a mission 
for the district assigned to him; for to baptize is a paro¬ 
chial function in the strict sense. The parish priest is 
the one in whose parish the parents of the child have 


i8 


THE SACRAMENTS 


a domicile or, in the case of adults, in whose parish these 
adults have a domicile. A priest who baptizes a person, 
child or adult, that does not belong to his jurisdic¬ 
tion, is guilty of a grave fault, unless he has reason to 
presume that the parochus proprius consents. This ap¬ 
plies also to our country, even though we have no parishes 
in the strict canonical sense. The Second Council of Bal¬ 
timore says on this point: “Hinc gravissima reprehen - 
sione digni sunt sacerdotes, qui infantes ab aliena sive 
paroecia sive dioecesi sibi oblatos temere baptizant, quum 
facile a proprio pastore baptizari potuissent. Abusum 
hunc . . . iterum damnamus ac prohibemus.” 4 The lim¬ 
its assigned by the bishop in dividing congregations must 
not be overstepped. Adults and infants who are regular 
inmates of orphan-houses, hospitals, and similar institu¬ 
tions that have a resident priest as chaplain, may, if the 
bishop has given quasi-parochial jurisdiction to such 
chaplain, be baptized by the latter in their own house 
or chapel. 

2. The extraordinary minister of Baptism is the deacon. 
We say the extraordinary, because he is not allowed to 
confer Baptism unless he has been commissioned to do so 
by the bishop or the parish priest. Such a commission, 
however, cannot be granted except in case of grave neces¬ 
sity, for instance, if the rector of the congregation is sick 
or detained by urgent duties, or if the parties cannot wait 
or be expected to come back soon. A deacon who has 
been duly commissioned may baptize solemnly, viz.: with 
all the ceremonies as found in the Ritual. 

The Code (can. 738) says: 

§ 1. Minister ordinarius baptismi sollemnis est sacer- 
dos; sed eius collatio reservatur parocho vel alii sacerdoti 


4 Cone. PI. Balt. II, n. 227. 


THE MINISTER OF BAPTISM 


19 

de eiusdem parochi vel Ordinarii loci licentia, quae in casu 
necessitatis legitime praesumitur. 

§ 2. Etiam peregrinus a parocho proprio in sua paroc- 
cia sollemniter baptizetur, si id facile et sine mora fieri 
potest; secus peregrinum quilibet parochus in suo ter - 
ritorio potest sollemniter baptizare. 

And in canon 739: 

In alieno territorio nemini licet, sine debita licentia, 
baptismum sollemnem conferre ne sui quidem loci incolis. 

And in canon 741: 

Extraordinanus baptismi sollemnis minister est dia- 
conus; qui tamen sua potestate ne utatur sine loci Odinarii 
vel parochi licentia, iusta de causa concedenda, quae, ubi 
necessitas urgeat, legitime praesumitur. 

We may add a few remarks made by Rev. Chas. Au¬ 
gustine in his Commentary on the new Code (Vol. VI, 
pp. 38 sqq.) : 

“The ordinary minister, canon 738 says, is the priest, 
with regard to solemn Baptism. The reason is that by 
virtue of ordination the priest has received the power to 
confer this Sacrament. 

“But, continues the text, the right of baptizing is re¬ 
served to the pastor or another priest commissioned either 
by him or by the local Ordinary. . . . The Roman Congre¬ 
gations have insisted that Ordinaries should but rarely 
and only for urgent reasons give permission to priests who 
are not pastors to baptize because this is a strictly paro¬ 
chial right. Yet our canon says that in case of necessity 
permission may be presumed. A case of necessity-—not 
convenience or friendship or relationship—would exist if 
a child were ill, if a priest visited a mission only at long 
intervals, if the distance from the parish house amounted 
to several miles, etc. But attention must be drawn to 


20 


THE SACRAMENTS 


canon 463, § 3, concerning the duty of refunding the stole 
fee. 

“§ 2 concerns the case of peregrini, i. e., persons who 
reside outside their own domicile or quasi-domicile, with¬ 
out, however, having given it up. Such a person should be 
solemnly baptized by his own pastor in his own parish, 
if it can be easily and conveniently done; if not, any other 
pastor may solemnly baptize such a peregrinas in his own 
parochial district. If the peregrinus is a baby, the domi¬ 
cile or quasi-domicile of the father, or, in case of an ille¬ 
gitimate or posthumous child, that of the mother is de¬ 
cisive. Hence a child born outside the parish in which 
his father or mother have their domicile or quasi-domicile, 
should be brought to the pastor or the father’s or moth¬ 
er’s parish, but only if it can be done easily and without 
delay. . . . 

“The deacon is the extraordinary minister of solemn 
Baptism. . . . Hence a deacon, by virtue of his ordination, 
may employ all the ceremonies and rites prescribed for 
the administration of Baptism by the Roman Ritual. 
However, as ecclesiastical legislation has reserved this 
right to the pastor, the deacon is not the ordinary minister 
of the Sacrament of Baptism, but needs the permission 
of the Ordinary in whose diocese, or of the pastor in 
whose parish, he wishes to baptize. In case of necessity 
this permission need not be asked for.” 

3. In the absence of the ordinary and the extraordinary 
ministers (bishop, priest, deacon), any person, Catholic 
or non-Catholic, male or female, may baptize privately 
those who are in imminent danger of death. If the priest, 
however, after having received notice, could hurry to 
the place where the dying person lives and get there in 
time, he ought to do so. Parents must not baptize their 
own infants if somebody else is available. 


REQUISITES FOR BAPTISM 


21 


It is proper to remind the people once in a while of the 
obligation of conferring private Baptism in cases of 
urgent necessity and also to teach them the right method 
of baptizing. Those persons in particular should be well in¬ 
structed by the pastor, whose very profession compels 
them now and then to confer private Baptism, e. g., mid¬ 
wives, nurses, and physicians. “Curent sacerdotes lit 
omnes fidcles, praesertim mcdici, nutrices, et obstetrices, 
privati baptismi conferendi modum rite calleant.” 5 


Article III 

REQUISITES FOR BAPTISM 

1. It is important that, in administering a Sacrament 
absolutely necessary for salvation, nothing be omitted 
which is required iure divino for its validity. The matter 
and form must be those which Christ Himself has es¬ 
tablished. In solemn Baptism those laws or rubrics must 
be observed which the Church, guided by the wisdom 
of the Holy Ghost, has introduced, and which the Roman 
Ritual, the only ritual approved for this country, con¬ 
tains. “Caeremonias, quae in Baptismo administrando ad 
maiorem pompam ac solemnitatem faciant, Ecclesia sa- 
pienti consilio invenit, ac magno semper in honore habuit. 
Hinc eas in solemni, quern vocant, Baptismo omittere, 
resecare, mutilare, praepostero ordine adhibere aut in alias 
immutare, nefas est.” 6 

2. The materia valida remota of the Sacrament of 
Baptism is natural water, such as rain water, water found 
in rivers, wells, ponds, lakes, etc.; the materia proximo is 
the act of ablution with water; we say ablution, for the 


5 Cone. PI, Balt. II, n. 228. 


6 Ibid., n. 235, 


22 


THE SACRAMENTS 


recipient must actually be washed, either as to the whole 
body, by immersion, or on the head alone, by infusion. 
If the water does not touch the head, but an inferior 
part, e. g., the breast, feet, etc., or if it does not touch 
the skin, or, finally, if but a few drops of water fall on 
the head, so that the procedure could not properly be 
called an ablution, the sacramental effect would at least 
be doubtful. At the same time that the water is applied, 
the form must be pronounced exactly in this way: “Ego 
te baptizo in nomine Patris et Filii et Spiritus Sancti.” 
Whenever this form is expressed in the vernacular, care 
must be taken not to use words or versions which would 
render the effect questionable. Thus in English the pro¬ 
noun “I” is absolutely necessary. The words “I chris¬ 
ten” should not be used instead of “I baptize.” 

Finally, the person who baptizes must have the inten¬ 
tion of performing a sacramental action, or, as theologians 
express it, “intentio faciendi quod facit Ecclesia.” Lav 
people, however, who seriously desire to confer private 
Baptism, need not trouble themselves about the proper 
intention, because their very action is a proof and guar¬ 
antee of that intention. 

Baptismal Water 

3. Whenever solemn Baptism is administered, the 
water used must have been consecrated. This consecra¬ 
tion or blessing ought to take place twice a year, on Holy 
Saturday and on the vigil of Pentecost. The custom 
formerly prevailing in this country, of blessing the baptis¬ 
mal water once a year, on the eve of Easter, has been 
condemned as an abuse. 7 

7 S. R. C., interrogate i de con- chae et Pentecostes benedicere de- 
suctudine, etc., respondet: “Pa- here et consuetudinem in contrarium 
rochus fontem baptismalem bis in velut abnsum et rubricis contrariarn 
gnno, sabbatis nimirum diebus Pas- esse eliminandam 


REQUISITES FOR BAPTISM 


23 


The water, after being blessed, should be kept within 
the church in the baptismal font. This font may be 
made of any material, but the bowl which contains the 
water must be impervious and hard. There should really 
be two bowls,—one to preserve the water, the other to 
receive the ablution after Baptism. Where only one bowl 
is available, the water flowing from the child’s head must 
be caught up in a clean vessel and poured into the sacra- 
rium, not back into the font. 

The place for the font should be somewhat conspicuous 
and not in the sacristy or in a dark corner below the 
staircase. It is proper to have a small railing around it, 
in order to keep the whole compartment clean and neat. 
Stubs of candles, stray matches, dirty pieces of linen lying 
about make a bad impression. 

The rubrics prescribe that the baptismal font must be 
well closed and locked, except when in actual use. The 
key should be kept in the rectory in the same way as the 
tabernacle key. If the baptismal water should give out, or 
become unfit in the course of the year, it should be re¬ 
newed at once, and the priest is directed to use the long 
formula specially set apart for this purpose in the Ritual. 

The Roman Ritual has also a very short formula for 
the blessing of baptismal water, granted as a special priv¬ 
ilege to missionaries. This short formula, however, can¬ 
not be used except in urgent cases. 

In outlying missions, which have no resident priest, 
the baptismal water should be procured from the church 
at which the pastor resides, and a sufficient quantity should 
always be kept either in a font or in a well-closed jar. 
If the water is kept in a jar, the vessel must be removed 
to a warm place during the winter season, lest the contents 
freeze. If a priest gives private Baptism, in case of ur¬ 
gent need and outside the church, he may use either con- 


24 


THE SACRAMENTS 


secrated water or common water which has not been 
blessed. Laics and clerics in orders inferior to deacon- 
ship are not allowed to use water that has been conse¬ 
crated. 


The Holy Oils 

4. The holy oils used in solemn Baptism are the oleum 
catechumenorum and the chrism. Both must be blessed 
by the bishop on Holy Thursday. It is a grave abuse to 
use the old oils if new ones can be obtained. Every 
pastor should procure the holy oils in time at the cathe¬ 
dral or whatever place is assigned for their distribution. 
They are needed on Holy Saturday for the blessing of 
the water. Should it be impossible to obtain them on 
that day, then the blessing of the baptismal water must 
be performed with the old oils and the new oils taken 
for the blessing on the vigil of Pentecost. 

The holy oils should be preserved in vessels of either 
gold or silver, specially made for that purpose. Tin, alu¬ 
minum, etc., may be used, but no oxidizable material. 
Letters ought to be placed on the outside of these ves¬ 
sels to prevent mistakes which may render the Sacra¬ 
ment doubtful. The proper place in which to keep such 
vessels is in the church, either near the altar, in the sanc¬ 
tuary, or in the sacristy. It is forbidden to place the 
holy oils in the tabernacle with the Sacred Host. 8 

5. The salt blessed for Baptism should be fine or pow- 


8 § 1. Sacra olea quae quibus- 
dam Sacramentis administrandis in- 
serviunt, debent esse ab Episcopo 
benedicta feria V in Coena Domini 
proxime superiore neque adhibean- 
tur vetera, nisi necessitas urgent. 

§ 2. Mox deficienti oleo bene- 
dicto aliud oleum de olivis non 
benedictum adiiciatur, etiam iter- 


ato, minore tamen copia. (Can. 734). 

Parochus olea sacra a suo Ordi- 
nario petere debet et in ecclesia in 
tuta ac decenti custodia sub clavi 
diligenter asservare; nec ea domi 
retineat, nisi propter necessitatem 
aliamve rationabilem causam, ac- 
cedente Ordinarii licentia. (Can. 
735 ). 


CEREMONIES OF SOLEMN BAPTISM 25 


dered table salt, that will not be distasteful to the infant 
when put upon the tongue. Once blessed, it cannot be 
used for any other purpose, not even ad faciendam aquam 
benedictam, but may be preserved for future baptisms. 
The salt with the baptismal utensils ought to be kept in 
a locked drawer or box near the font. 

6. The other requisites for the administration of Bap¬ 
tism are the following: A vessel in the form of a shell, 
made of metal, to dip the water from the font and pour 
it over the head of the baptizandus ; a few pieces of cot¬ 
ton to wipe off the oil; a towel to wipe off the drops of 
water remaining on the head; two stoles, one purple, the 
other white; a white sheet in the shape, for instance, 
of a handkerchief, made of linen, which is placed on the 
head after Baptism; a blessed candle to be held by the 
sponsors. 


Article IV 

THE CEREMONIES OF SOLEMN BAPTISM 

1. Solemn Baptism means Baptism conferred with all 
the ceremonies which the Church has introduced, accord¬ 
ing to the formula found in the Ritual. These ceremon¬ 
ies have been added in order to lend a greater splen¬ 
dor to the rite and to make a deeper impression on the 
faithful. They have an effect similar to the Sacrament 
itself, not ex opere operato, however, but ex opere operan- 
tis, just like other sacramentals. There is a mystical 
meaning in them; they symbolize the graces which the 
Sacrament imparts. A fuller explanation of them may 
be found in liturgical authors. We shall dwell only on 
those practical points which Pastoral Theology calls for. 

2. Where should solemn Baptism be conferred? Ac- 


26 


THE SACRAMENTS 


cording to a strict ecclesiastical precept, solemn Baptism 
can be licitly administered only in church and at the bap¬ 
tismal font. The Roman Ritual says: “Proprius Bap- 
tismi administrandi locus est ecclesia, in qua sit fons bap- 
tismalis, vel certe baptisterium prope ecclesiam. Itaque 
necessitate excepta, in privatis locis nemo baptizari de- 
bet.” 9 St. Alphonsus says: “Mortale est, sine necessi¬ 
tate baptizare extra ecclesiam.” In missionary countries, 
such as ours in part yet is, this rule has been somewhat 
relaxed. When a priest, with the permission of the 
bishop, offers the Holy Sacrifice of the Mass in a private 
house, he is eo ipso authorized to baptize solemnly on the 
same occasion, provided all the requisites for solemn Bap¬ 
tism (i. e. } blessed water, holy oils, etc.) are at hand. 
Again, if people live at a very long distance from any 
church (fifteen, twenty, or more miles) and if on account 
of bad roads, etc., it is impossible for them to come to 
church with the new-born infant within a reasonable time 
(perhaps not for a whole season), the priest may go to 
the private house of the family and there confer solemn 
Baptism. 10 Cases of the latter kind are now, it seems, 
rare in most of our dioceses. 

Finally, if a priest administers private Baptism (in 
danger of death) he ought to add at once the three 
ceremonies following the ablution, namely, anointing 
with chrism, and offering the white garment and the 
lighted candle. All other ceremonies must be omitted 
and supplied afterwards at the font, if the sick infant or 
adult survives. 11 

9 Rit. Rom., tit. II, c. I, n. 28 sq. baptistery of a church or public 

10 Cone. PI. Balt. II, n. 237. oratory. The sacristy is not the 

11 Proprius baptismi solletnnis proper place, unless there be a rea- 

admimstrandi locus est baptisterium sonable cause for using it. This 
in ecclesia vel oratorio publico. cause must be submitted to the Or- 

(Can . 773.) “The proper place for dinary. A valid reason would be re- 

administering solemn baptism is the pair work going on in church, and, 


THE SPONSORS 


27 


Sponsors and Their Qualifications 


3. For solemn Baptism sponsors are required, and 
even at the occasion of a private Baptism, it is at least 
advisable to employ a sponsor if possible. 

§ I. Ex vetustissimo Ecclesiae more nemo sollemniter 
baptizetur, nisi suam habeat, quatenus fieri possit, patri- 
num. 

§ 2. Etiam in baptismo privato patrinus, si facile ha~ 
beri qneat, adhibeatnr; si non interfuerit, adhibeatur in 
supplendis baptismi caeremoniis, scd hoc in casn nullam 
contrahit spiritualem cognationem. (Can. 762.) 

Not every person is qualified to act as sponsor. The 
following are excluded from the office: (a) All infi¬ 
dels, heretics, apostates, and those who are excommuni¬ 
cated. (b) All who are known to be members of secret 
societies forbidden by the Church, such as Freemasons, 
Odd Fellows, etc. (c) All public sinners whose life is 
a scandal to others; for instance, those who live in an 
illegal marriage, etc. (d) Young persons who have not 
yet reached the age of fourteen, (e) Parents for their 
own children, (f) Religious of both sexes, (g) 
Clerics in major orders, unless they have obtained per¬ 
mission from their Ordinary. 

One sponsor suffices; two may be chosen, but they must 
be of different sex: and never more than two. “Patrinus 
units tantum, licet diversi sexits a baptizando, vel ad sum- 
ninm units et una adhibeanturP 12 

Catholics who have not attended to their Easter duty 


we believe, coldness of the church 
on a winter day, when the whole 
church cannot be heated on account 
of a baptism occurring on a week¬ 
day. Solemn baptism may not be 
administered in the private oratories 
of private persons. Neither are 


semi-public oratories, for instance, 
Sisters’ chapels or hospital oratories, 
the proper place to baptize, because 
the text plainly says ‘public ora¬ 
tories.’ ” (Augustine, Commentary, 
Vol. IV, p. 87 sq.). 

12 C. I. C., can. 764. 


28 


THE SACRAMENTS 


may be admitted as sponsors, if the fact is not publicly 
known, and they have not ceased to attend church alto¬ 
gether. 

The priest is obliged to inquire beforehand who the 
sponsors are, and whether they are such as the canons per¬ 
mit. “Parochus antequam ad baptizandum accedat, ab 
iis, ad quos spectat, exquirat diligenter, quern vel quos■ 
susceptores seu patrinos elcgerint, „ . . ne plures quam li- 
ceat, aut indignos, aut ineptos admittat 13 Should it be 
necessary to refuse a sponsor chosen by the parents, on ac¬ 
count of unworthiness or ineptitude, it ought to be done 
with all kindness, at least if the people do not know 
any better. If one of the two sponsors is a good Catholic, 
you may let this one hold or touch the infant at the mo¬ 
ment of Baptism, and allow the other to be present merely 
as a witness, without telling him that he cannot act as 
sponsor. If there is only one, or if both are unfit, request 
some good Catholic person (sexton, housekeeper, etc.) 
to hold the child, and let the sponsors chosen by the par¬ 
ents simply stand by. 

The sponsor must hold the child at the moment of 
ablution, or at least lay his hand upon the infant’s body. 
This physical touch alone will give him or her the title of 
patrinus or matrina in the canonical sense. A spiritual re¬ 
lationship arises between the sponsor and the child, which is 
an impediment to marriage. If the parents die or ne¬ 
glect to give the child a Catholic education, the duty to do 
so falls to the lot of the godfather or godmother. The 
priest ought to remind the sponsors of this at the close of 
the baptismal rite. 

The new Code has two canons (765 and 766) which 
set forth the qualifications required for legal and licit 
sponsorship. 

13 Rit. Rom., tit. II, c. i, n. 22. 


THE SPONSORS 


29 


Ut quis sit patrinus, oportet: 

i.° Sit baptizatus, rationis asum assecutus et inten- 
tionem habeat id munus gerertdi; 

2. 0 Ad nullam pertineat haereticam aut schismaticam 
sectam, nec sententia condemnatoria vcl dcclaratoria sit 
excommunicatus aut infamis infamia iuris aut exclusus 
ab actibus legitimis, nec sit clericus depositus vel degrada- 
tus; 

3. 0 Nec sit pater vel coniux baptizandi; 

4. 0 Ab ipso baptizando eiitsve parentibus vel tutoribus 
aut, his defucientibus, a ministro sit designatus; 

5. 0 Baptizandum in actu baptismi per se vel per pro - 
curatorem physice teneat aut tangat vel statim levet sen 
suscipiat de sacro fonte aut de manibus baptizantis. 

Canon 766 ordains: 

Ut autem quis licite patrinus admittatur, oportet: 

i.° Decimum quartum suae actatis annum attigerit, nisi 
aliud iusta de causa ministro videatur; 

2. 0 Non sit propter notorium delictum excommunicatus 
vel exclusus ah actibus legitimis vel infamis infamia iuris, 
quin tamen sententia intercesserit, nec sit interdictus aut 
alias publice criminosus vel infamis infamia facti; 

3. 0 Fidei rudiment a n over it; 

4. 0 In nulla religione sit novitius vel professus, nisi 
necessitas urgeat et expressa habeatur venia Superioris 
saltern localis; 

5. 0 In sacris ordinibus non sit constitutus, nisi accedat 
expressa Ordinarii proprii licentia. 

Canon 769 says: 

Patrinorum est, ex suscepto munere, spiritualem filium 
perpetuo sibi commendatum habere, atque in iis quae ad 
christianae vitae institutionem spectant, curare diligenter ut 
ille talem in tota vita se praebeat, qualem futurum sol- 
lemni caeremonia spoponderunt. 


30 


THE SACRAMENTS 


Formula of Baptism 

4. Before you commence to baptize, first inquire: Has 
the child received private Baptism because of danger of 
death, and if so, by whom? If that Baptism was valid, 
you must supply only the ceremonies; if it was doubtful, 
as is usual, it must be reiterated sub conditione. Again, 
ask the parties whether they are of your parish. If not, 
dismiss them kindly, unless you have reason to presume 
that the parochus proprius is satisfied. Finally ask for the 
name they intend to give the infant. The Roman Ritual 
remarks: “Saccrdcs curd, nc obscoena, fabulosa, aut ri- 
dicula, vcl inanium deorum, vel impiorum ethnicorum ho - 
minum nomina imponantur, scd potius, quatenus fieri pot¬ 
est, Sanctorum, quorum exemplis fideles ad pie vivendum 
excitentur, et patrociniis protegantur.” 14 Names taken 
from heathen mythology (Diana, Apollo), names of here- 
siarchs (Luther, Calvin), and names of national heroes 
(George Washington, Abraham Lincoln, Grover Cleve¬ 
land) are unsuitable for a Catholic child. Old Testa¬ 
ment names (Hiram, Solomon, Rebecca) are less be¬ 
coming. There are plenty of Christian saints; why not 
choose a name from their number? Whenever people 
offer a name in a shortened or corrupted form, e. g., Bob, 
Dick, Mollie, baptize the child by the correct and full 
name, Robert, Richard, Mary. (A list of Christian 
names, giving also the abbreviated or corrupted forms 
of such names, can be found in the American Ecclesias¬ 
tical Review, Vol. XVIII, page 243.) 

5. The Roman Ritual contains two distinct formulas 
for solemn Baptism: one for infants, the other for adults. 
Only those who have not yet reached the age of reason 
should be baptized according to the Or do baptismi par- 

14 Rit. Rom., tit. II, c. 2, n. 54. 


THE FORMULA OF BAPTISM 


vulorum. All who have come to the years of discretion, 
as children of seven and sometimes even of six or five 
years, must be baptized according to the Ordo baptismi 
adult orum. 

Formerly the Holy See granted a special privilege to 
bishops and priests throughout the whole United States by 
which they were allowed to employ the formula for in¬ 
fants also for the Baptism of adults. There is no longer 
need of a special faculty because the New Code of Canon 
Law has given discretionary power in this regard to all 
Ordinaries. “Loci Ordinarius potest gravi et rationabili 
de causa indulgere ut caeremoniae pracscriptae pro bap- 
tismo infantium adhibeantur in baptismo adultorum 15 

The longer formula is more solemn and more impres¬ 
sive, and it is advisable to use it if it can be done conven¬ 
iently, at least if the adult baptizandus is satisfied, and 
there is a concourse of people witnessing the act. 

Should the ceremonies for one reason or another have 
been omitted at the time the Sacrament of Baptism was 
conferred, they must be supplied afterwards, even though 
a long time has intervened. 

The formula for infants is used if the subject was val¬ 
idly baptized in infancy and was raised a Catholic; if he 
was baptized in a Protestant sect, though validly, while 
yet an infant, the formula for adults must be employed. 
The same rule applies when a Baptism conferred in 
infancy is doubtful. 

The questions addressed to the sponsors, or with adults 
to the baptizandus himself, must be put in Latin, but it 
is permitted to repeat them in the vernacular according to 
an approved version, as contained, for instance, in our 
“Excerpta” or small edition of the Ritual. 16 

15 C. I. C., can. 755, § 2. ig Cfr. Sabetti, Theol. Mor., n. 

666 . 


32 


THE SACRAMENTS 


If there are more than one to be baptized, the priest 
is allowed to say the prayers only once, “in numero plu¬ 
ral*” but the Baptism itself, that is, the ablution or pour¬ 
ing of the water on the head, must be performed sep¬ 
arately for each one; likewise all unctions with the holy 
oil, the offering of the white garment and of the candle, the 
putting of the salt upon the tongue, and several other of 
the ceremonies must be applied “singula singulis ” 

Registration of Baptisms 

6 . The rector of a parish is bound to keep an exact ac¬ 
count of all Baptisms conferred in his church. This is 
necessary to prove the fact that Baptism has been con¬ 
ferred, and to trace the spiritual relationship. The fol¬ 
lowing data should be duly registered, viz.: The name 
of the infant, the name of the father, the maiden name 
of the mother, the names of the sponsors, the 
date of birth, the date of Baptism, and the name of the 
priest who performed the rite. If the child is of illegi¬ 
timate birth, this circumstance should be mentioned, 
If the child had previously received private Baptism val¬ 
idly, and only the ceremonies were supplied, the name of 
the person who administered private Baptism should be 
added. 

§ i. Parochi debent nomina baptizatorum, mentiene facta de 
ministro, parentibus ae patrinis, de loco ac die collati baptismi 
in baptismali libro sednlo et sine ulla mora reerre. 

§ 2. Ubi vere de illegitimis filiis agatum, matris nomen est 
inserendum, si publice ejus maternitas constet, vel ipsa sponte 
sua scripto vel coram duobus testibus id petat; item noinen 
patris, dummodo ipse sponte sua a parocho vel scripto vel 
coram duobus testious id requirat, vel ex publice authentico 
documento sit notus; in ceteris casibus inscribatur natus tam- 
quam filius patris ignoti vel ignotorum parentum. (can. 777) 


REGISTRATION OF BAPTISM 


33 


With regard to the term “illegitimi” an explanation has 
been given by the Roman Congregation ( Acta Apos- 
tolicae Sedis, Vol. XIV, p. 528). 

The question has been proposed: “An verbum ‘ille- 
gitimi’ canonis 777 > § 2 > omnes omni comprehendat ille- 
gitirnc natos, etiam adultcrinos, sacrilcgos, cetereosque 
spurios, ita ut liceat parentum ipsorum cognomina in¬ 
scribes in adnotatione collati baptismi.” 

The answer was: “Nomina parentum ita inserenda 
esse, ut omnis inaniae vitetur occasio: in casibus vero par- 
ticularibus recurrendum esse ad S. C. Concilii.” 

If the pastor himself has not conferred the Baptism, 
nor another priest in his presence, then the one who acted 
as minister must notify the pastor of this act of his at his 
earliest convenience. 

Si baptismus ncc a proprio parocho nec eo pracsente adminis- 
tratus fuerit, minister de ipso collato quampritnun proprium 
ratione domicilii parochum baptizati certiorcm reddat. (Can. 778) 

Another canon says that in the baptismal register a 
note must be added alongside the names recorded therein 
referring to the confirmation of the person, or to the mar¬ 
riage contracted by such person, or his receiving of the 
order of subdeaconship, or his religious profession. Suf¬ 
ficient space, therefore, should be left in the baptismal 
register for such notations. 

In libro baptizatorum adnotetnr quoque si baptizatus con- 
Urmationem receperit, matrimonium contraxerit, salvo praesenpto 
can. 1077, aut sacrum subdiaconatus ordinem susceperit, vel 
professionem sollemnem emiscrit, eaeque adnotationes in docn- 
menta accepti baptismatis semper referantur . . . (can. 470, § 2). 

The proper language in which to make the entries is 
the Latin, not the vernacular. The books should be care- 


34 


THE SACRAMENTS 


fully preserved in a safe place. When a priest has to 
attend several missions, each having a church where Bap¬ 
tisms are conferred, he ought to have a separate register 
for each mission. 17 

7. In connection with Baptism we may add a few words 
about the special blessing given to mothers after child¬ 
birth, the so-called churching. The Second Council of 
Baltimore says: <c Pium ilium ritum ac morem, qui apud 
Christianas mulieres a partu recentes dudum invaluit, a 
nostris vero persaepe negligitur, ascendendi ad ecclesiam 
ad gratias agendas et bencdictioncm petendam, commen- 
dent animarum past ores eiusque originem et causas, data 
occasione, explicent A 18 Though it is not a matter of strict 
obligation, but merely of counsel, no Catholic mother 
should neglect this blessing or sacramental. Her first 
walk, indeed, after her recovery should be to the church 
to thank God and implore His help in the rearing 
of the new-born child. This blessing cannot be given to 
the mother of an illegitimate child, nor outside the church, 
except in a house in which, with the Ordinary’s permis¬ 
sion, Mass is said. 


17 § i. Parochi debent nomina 
baptizatorum, mentione facta de 
ministro, parentibus ac patrinis, de 
loco ac die collati baptismi, in bap- 
tismali libro sedulo et sine ulla 
mora referre. 

§ 2. Ubi vero de illegitimis filiis 
agatur, matris nomen est inseren- 
dum, si publice eius maternitas con- 
stet, vel ipsa sponte sua scripto 
vel coram duobus testibus id petat; 
item nomen patris, dummodo ipse 
sponte sua a parocho vel scripto 
vel coram duobus testibus id requi- 
rat, vel ex publico authentico do- 


cumento sit notus; in ceteris casi- 
bus inscribatur natus tamquam ft- 
lius patris ignoti vel ignotorum par- 
entum. (Can. 777). If the pastor 
himself has not conferred the Bap¬ 
tism, nor another priest in his pres¬ 
ence, the one who acted as minister 
must notify the pastor at his earli¬ 
est convenience: Si baptismus nec 
a proprio parocho nec eo praesente 
administratus fuerit, minister de 
ipso collato quamprimum proprium 
ratione domicilii parochum baptisati 
certiorem reddat. (Can. 778). 

18 Cone. PI. Balt. II, n. 245. 


CHAPTER II 


CONFIRMATION 

Nature and Object 

1. It is a Catholic dogma that Confirmation is a Sacra¬ 
ment instituted by Jesus Christ to strengthen the soul 
that it may offer a more powerful resistance to the vari¬ 
ous assaults with which faith and virtue meet as long 
as we live in this world. The Roman Catechism says: 
“Sed ab eo nomen rei impositum cst, quod huius sacra- 
menti virlute Dens in nobis id confirmat, quod baptismo 
operari coepit hominesque ad christianae soliditatis per - 
fectionem adducit ” 1 By Baptism one becomes a mem¬ 
ber of Christ; the confirmed is called a soldier of Christ. 
The former is obliged to work out his own salvation, 
the latter shall also contribute, as far as is in his 
power, to propagate God’s kingdom, or at least endeavor 
to be an ornament to the Church, and win for her the 
esteem and favor of those outside her fold. St. Thomas 
expresses the same thought as follows: “In baptismo ac- 
cipit homo potestatem ad ea agenda, quae ad propriam per¬ 
tinent salutcm, prout secundum seipsum vivit, sed in 
condrmatione accipit homo potestatem ad agendum ea, 
quae pertinent ad pugnam spiritualem contra liostes 
Mei.” 2 

2. Is Confirmation necessary for salvation? It is not 
necessary necessitate mcdii. A person could attain to 

l Cat. Rom., P. II, c. III. 2 St. Thomas, S. Theol. 

35 


3^ 


THE SACRAMENTS 


eternal beatitude without it, yet its absence would always 
constitute a notable defect, even in Heaven. Moreover, 
persons who are of the required age are bound by a posi¬ 
tive precept, both divine and ecclesiastical, to re¬ 
ceive this Sacrament if they have an opportunity. 
Benedict XIV remarks: “Certum est adulta iam aetate 
homines vel in re vel saltern in voto debere necessitate 
praecepti confirmari, quod etiam inter Dei praecepta an- 
numcratur aut cum belluni contra fidclcs infertur vel cum 
daemonis fraude de religione anxii solicitique graviter 
iactamur vel tandem quum in ultimum vitae discrimen ad- 
dncimur. Tunc autem ecclcsiae praeceptum dicitur, cum 
quis rationis usu praeditus si episcopus huius sacrcmenti 
minister praesto sit nulla legitima causa ad illud suscipi- 
endum impediatur. Itaque ferme universe theologi sen - 
tiunt et eos gravi labe inquinari testantur, qui ob contemp- 
tum vel oscitantem socordiam animam istius sacramenti 
gratia muniri practermittantT 3 Especially in our days 
and in our country this Sacrament is greatly needed, be¬ 
cause the dangers threatening faith and virtue are con¬ 
stantly on the increase. We are at present in a con¬ 
dition similar to, if not worse than, that in which the early 
Christians were in the days of the Apostles, and we know 
from Holy Scripture how eager and careful they were 
to receive this great Sacrament of the Holy Ghost. It 
is, therefore, the duty of all pastors of souls to watch, 
lest any of those committed to their charge be left with¬ 
out Confirmation. In some dioceses the bishop himself 
is wont to appoint the places where, and the time when, 
he will confirm; in others, he leaves it to the local parish 
priests to invite him when they are ready. In the latter 
case the priest is in duty bound not to wait too 


3 Benedict XIV, Instit. 


CONFIRMATION 


37 


long. As a rule Confirmation should be given in 
small congregations every third year, in large parishes 
every second year, and, if they are very large, every year. 
The pastor should admonish all parents to send their chil¬ 
dren, and announce that, if there be any amongst the 
older people who, perchance, have not yet been confirmed, 
they should present themselves. Sometimes adults feel 
ashamed to do so; it is the priest’s duty to see them per¬ 
sonally and urge them to procure for themselves the 
grace of this Sacrament. 

Requisites for Confirmation 

3. Though Confirmation may, strictly speaking, be 
received by any one who is validly baptized, infants in¬ 
cluded, custom in this country requires that only those 
be presented to the bishop who have been admitted to 
First Communion. Never should a child of less than 
seven years be presented. “Statuimus confirmation's sa- 
cramentnm administrandum esse nernini minori septennio, 
nisi ob pecnliares rationes, v. g. in mortis periculo.” 4 

The condrmandi should prepare themselves well by 
going to confession and, if possible, receiving Holy Com¬ 
munion in the morning, because the Sacrament of Con¬ 
firmation is a (C sacramentum vivorum,” to be administered 
only to those who are in the state of grace. 

4. Besides this immediate there is required also a re¬ 
mote preparation. The candidates must be well versed in 
Christian doctrine. They should know the whole cate¬ 
chism and the principal parts of Bible history. In this 
country bishops frequently examine the condrmandi 
themselves, at least in small congregations where there is 
no parochial school. 


4 Cone. PI. Balt. II, n. 252. 


38 


THE SACRAMENTS 


When Confirmation is given to children not long after 
their First Communion, it may be enough to review in 
a few lessons the matter treated before and a more ex¬ 
haustive explanation of those points which concern the 
Sacrament of Confirmation in particular. With adults 
and especially old people you ought to be lenient, par¬ 
ticularly if they are illiterate. All they need to know 
are the principal dogmas and moral precepts, the ordinary 
prayers, and the substance of the doctrine bearing on the 
Sacrament they are about to receive. 

5. For Confirmation sponsors are required. Only 
a practical Catholic who has been confirmed himself may 
be chosen for this office. Parents may not act as spon¬ 
sors for their children, nor husbands for their wives, or 
vice versa. The sponsor must be of the same sex as the 
candidate. The rule is that only one sponsor is chosen, 
and that each confirmandus has his own separate sponsor. 
In some dioceses, however, it is customary to let one 
or two persons act as sponsors for the whole class, 
a man for the male, and a woman for the female con¬ 
tingent. This custom is rather contra rubricas, but as 
long as the bishop is satisfied with the arrangement, a 
priest may follow this custom. 

The confirmandi should have a card or ticket, on which 
their own full name and the name of the sponsor are 
written in distinct letters. This card they should hold 
in their hands when they kneel at the railing or throne. 
The priest assisting the bishop will gather up these cards, 
and a record with the names with other data should be 
kept either in a special book or in the baptismal register. 5 

5 Ex vetustissimo Ecclesiae more, § 1. Patrinus unum tantum con¬ 
ut in baptismo, ita etiam in con- firmandum ant duos praesentet, nisi 
firmatione cidhibcndus est patrinus, aliud iusta de causa ministro vide- 
si haberi possit. (Can. 793). atur. 


CONFIRMATION 


39 


Nomina ministri, confirmatorum, parentum et patrinorum, 
diem ac locum confirmation^ parochus inscribat in peculiari 
libro praeter adnotationem in libro baptizatorum de qua in can. 
470, § (Can. 798). 


6 . The day on which the Sacrament of Confirmation 
is administered should be a festival day for the whole 
congregation. Not only the candidates, but also the rest 
of the people attending the service in church should wear 
their holiday attire. The bishop, upon his arrival, should 
be received with the external pomp due to his rank (so¬ 
cieties turning out with flags and banners). The local 
pastor ought to see to it that arrangements to this effect 
are made in time, and also in his own house should make 
things as comfortable for the bishop as circumstances 
permit. 


§ 2. Unus quoque pro singulis 
confinnandis sit patrinus. (Can. 
794 >- 

Regarding the qualifications of 
sponsors at Confirmation, two can¬ 
ons of the Code (795 an( l 7 96) 
ought to be kept in mind. 

Ut quis sit patrinus, oportct: 

i.° Sit ipse quoque confirmatus, 
rationis usum assecutus et inten- 
tionem habeat id munus gerendi; 

2° Nulli haereticae aut schis- 
maticae sectae sit adscriptus, nec 
ulla ex poenis de quibus in can. 
765, n. 2 per sententiam declarator- 
iam aut condemnatoriam notatus; 

3. 0 Non sit pater, mater, con- 
iux confirmandi; 

4. 0 A confirmando eiusve parenti- 
bus vel tutonbus, vel si hi de- 


ficiant aut renuant, a ministro vel a 
parocho sit designatus; 

5. 0 Confirmandum in ipso con¬ 
firmationis actu per se vel per pro- 
curatorem physice tangat. (Can. 
795 ) 

Ut quis licite ad patrini munus 
admittatur, oportet: 

l.° Sit alius a patrino baptismi, 
nisi rationabilis causa, iudicio min¬ 
istri, aliud suadeat, aut statim post 
baptismum legitime confirmatio con- 
feratur; 

2. 0 Sit eiusdem sexus ac confir- 
mandus, nisi aliud ministro in casi- 
bus particularibus ex rationabili 
causa videatur; 

3. 0 Serventur praeterca prae * 
scripta can. 766. (Can. 797) 


CHAPTER III 


THE HOLY EUCHARIST 
Article I 

GENERAL REMARKS 

The Holy Eucharist the Centre of Catholic Worship 

i. The Holy Eucharist constitutes the very centre of 
the Catholic liturgy. It is, as it were, the focus, in which 
the rays of public and private worship meet, and from 
which all devotion amongst the faithful receives its life 
and power, its odor and sweetness. Without the Eucha¬ 
ristic Sacrifice we should have no priesthood, no real or 
true religion, such as God demands. By religion man is 
lifted up to God, and God lowers Himself down to man; 
thus a sacred bond between the Creator and the creature 
is formed. Do you wish to have an apt symbol of this 
mystical union,—a means which at once attaches the hu¬ 
man heart and soul to the Heart of the Lord and Father 
in Heaven? You cannot find a better one than the Eu¬ 
charist. This Holy of Holies is both a Sacrifice and a 
Sacrament. As a Sacrifice it is a gift offered to the 
Blessed Trinity; as a Sacrament it is a fountain of grace 
which the goodness and mercy of God allows to flow 
upon us in great abundance, so that we may participate 
in that love which is the very essence of the Deity, and 
which reigns supreme between the Father, the Son, and 

the Holy Ghost. Compared with the Eucharist, the 

40 


THE HOLY EUCHARIST 


4i 


other Sacraments are but lesser channels of grace. In 
the Eucharist we have the very life-spring of grace. In 
it a Christian soul may have its thirst for divine things 
fully quenched and its hunger for spiritual manna com¬ 
pletely satisfied. “Whoever drinketh of this water,” 
Jesus said to the Samaritan woman, “shall thirst again; 
but he that shall drink of the water that I shall give him, 
shall not thirst forever.” 6 

2. There is another striking difference between the 
Eucharist and the other Sacraments, to which the Fathers 
of the Council of Trent refer: “Reliqua sacramenta 
tunc primum sanctiUcandi vim habent, qiium quis illis 
utitur; at in Eucharistia ipse sanctitatis auctor ante usum 
est” 7 In Baptism, for instance, there is no sacramental 
existence except at the moment when the matter and form 
are applied, viz.: when the water is poured out and the 
words “Ego te baptizo ” etc., are spoken. Not so in the 
Holy Eucharist. Far from being a mere transitory action, 
the words of consecration constitute a permanent “numen 
divinum” Our Lord and Saviour, the Godman Jesus 
Christ, is actually present and deigns to remain as long 
as the species of bread continues to exist. As the Ark 
of the Covenant was the object around which the whole 
divine service of the Old Law clustered, so in the New 
Law the Blessed Eucharist is the mystic centre of reli¬ 
gion, with this difference:—That which in the past was 
only a figure, has now become a reality. “Umbram fugat 
veritas, noctem lux eliminat.” 8 But for the Eucharist, 
our churches would be mere meeting-places or assembly 
halls; through it they are real houses of God. Need we 
wonder that Catholics have always, when their means 
permitted, built gorgeous churches on a grand scale? 

6 John IV, 13. 

7 Cone. Trid., Sess. XIII, c. 3. 


8 Hymn "Pange lingua.” 


42 


THE SACRAMENTS 


Nothing, indeed, can be too precious or expensive for 
the Son of the living God. The same applies to church 
furniture, utensils, vestments, and everything connected 
with the Eucharistic Sacrifice. A congregation in which 
people came to church dressed in silk and bedecked with 
jewels, whilst the edifice of the Most High were wanting 
in necessary things, the altars poor and bare, the sacer¬ 
dotal vestments old and worn, the walls, ceilings, windows, 
etc., dirty and neglected, would prove that it had little 
or no faith in the Real Presence. 

3. The Real Presence of the Lord of heaven and earth 
in the Blessed Eucharist ought to urge all believers to 
come and pay their homage of respect and adoration 
to this King of kings. We should never forget the 
sweet invitation of our Divine Redeemer: “Come ye 
all to me that labor and are burdened, and I will refresh 
you/’ 9 Kneeling right before that Most Beloved Friend, 
who never becomes weary of listening to our prayers 
and petitions, we shall find that for which we seek, viz.: 
true happiness and contentment. In the presence of Jesus 
the storms of passion are calmed, the trials of life are 
made easy to bear, temptation is checked, virtue strength¬ 
ened, doubts and anxieties are dispelled. The Fathers 
of the Second Plenary Council of Baltimore therefore 
justly remark: “Maxime . . . in votis habemns, nt dde- 
les doceantur bona qnamplurima ipsis obventura, si Do- 
minum sub spccicbns sacramentalibus inter nos hospitem 
sccpius invisant. Pastoris ergo mnnus erit, et verbis et 
exemplo ad hoc pientissimum ofdcium suos incitare, atque 
hac ratione in omnium cordibus ignem amoris accendcre 
et fovere erga amantissimum Servatorem, quoniam mag- 
nifice fecit, quia magnus in medio nostri Sanctus Israel ” 10 


9 Matth. XI, 28. 


10 Cone. PI. Balt. 11, n. 269, 


THE HOLY EUCHARIST 

Adoration; Holy Hour 


43 


The “Holy Hour” recently has become a very popular 
and widespread devotional exercise in honor of the Bl. 
Sacrament. Once every week pious persons meet in 
church to adore the Lord of hosts hidden under the 
species of bread, and this for a whole hour. Prayers are 
said in common and hymns are sung by those assembled. 
The priest, kneeling in the sanctuary, takes the lead. 
With the permission of the Ordinary a public exposi¬ 
tion may be held and benediction given. However, a 
private exposition will suffice. Though the exercise may 
take place on any day, yet it is appropriate, and custom 
approves of it, to have it on Thursday afternoon or eve¬ 
ning. This day has been selected in consideration of the 
fact that on Holy Thursday the Blessed Sacrament was 
instituted by our Lord, who, when the scene in the 
cenaculum was over, went with His disciples to the 
garden of Gethsemane to begin His passion. This was 
inaugurated by a long and fervent prayer, which He 
directed to His heavenly Father. The disciples were in¬ 
vited to pray with Him, but they allowed themselves to 
be overcome by sleep, which made their Master complain: 
“Could you not watch one hour with me?” In view of 
this complaint and to make up for the outrages Jesus 
suffered for us in His bitter Passion, the “Holy Hour” 
has been introduced. “The purpose of the Holy Hour 
is to render fitting homage to our Eucharistic King. 
Though Christ is King, nevertheless He is a Prisoner. 
For nineteen hundred vears He has resided in His taber- 

j 

nacle-prison, patiently waiting to draw all things unto 
Himself. As the Holy Hour is not a strictly liturgical 
office, the Church has not prescribed what exercises are 
to be followed during the period of adoration. It usu- 


44 


THE SACRAMENTS 


ally comprehends devotion to the Passion, the Sacred 
Heart, and the Holy Eucharist. The method recom¬ 
mended by Pere Eymard is that according to the four 
ends of sacrifice, namely, adoration, thanksgiving, repara¬ 
tion, and petition. Another way is the recital of a mys¬ 
tery of the Rosary, after which an appropriate medita¬ 
tion is read, till the five decades have been completed. 
The service terminates with Benediction. Fr. Suau, S. 
J., urges the adorers to meditate on the slighted love of 
the Saviour during the Hour’s watch.” 11 

4. In almost every congregation there are a few pious 
souls who by a timely hint and appropriate instruction 
could be induced to visit the Blessed Sacrament for a 
little while each day. Why not encourage them? May 
it not be hoped that the fervent prayers of these wor¬ 
shippers will prove a benefit to the whole parish, and 
will help especially the priest in his parochial labors? 
“Verba docent, exempla trahnnt.” The example of a 
few may inspire others, until you have a regular group, 
who form a sort of bodyguard around their Sovereign. 

Of course the priest must himself set the example. Let 
him come often to visit his Divine Master; a few spare 
moments for this purpose will hardly be wanting on most 
days. It is not the length of time spent in adoration 
that counts, but the fervor of the worshipper. Many a 
priest would discharge the functions of his ministry 
more zealously if he entered into a closer union and a 
more affectionate intimacy with his Divine Master. As 
St. John leaned against the breast of Christ at the Last 
Supper, and there gained that glowing charity which 
made him ‘‘the Disciple of Love,” thus also the priest, 
having such easy access to his Saviour, should not fail 
to fly, as it were, to His bosom and to study the Heart 

ll Emmanuel, Oct., 1918, p. 398. 


THE HOLY EUCHARIST 


45 


which loves men so tenderly. Cardinal Manning aptly 
says: '‘Priests need, as all men do, the solatium humani- 
tatis, but in seeking it they often fall into a snare. 
The priest’s friend is Jesus in the Most Holy Sacra¬ 
ment. And the priest is with Him morning, noon and 
night in continual intercourse, and a perpetual relation 
of love and protection on the one side, and love and 
service on the other.” 12 

Place for Keeping the Blessed Sacrament 

5. Where is the Holy Eucharist to be kept? The 
Fathers of the Second Plenary Council of Baltimore 
say: “[Eucharistia] conservari debet in ecclesia cathe- 
drali et in quavis ecclesia parochiali, ut ad infirmos data 
occasione deferri possit. In aliis vero pluribns vel ec- 
clesiis vel sacellis conservari potest vel ex lege vel ex 
Pontificis indulto. Qua in re Ordinarios hortamur ut 
curent, uti nonnisi debita prcehabita licentia hoc maximo 
privilegio quaevis aedes sacra utatur.” 13 Hence all cathe¬ 
drals and parish churches are eo ipso entitled to keep 
the Blessed Sacrament, nay, indeed, it must be kept in 
these places. By parish churches are understood those 
in which the faithful living within a certain district at¬ 
tend divine service, where they receive Holy Communion, 
whence the Viaticum is taken to the sick, and where a 
priest is actually residing, entrusted with the care of 
souls. Our quasi-parochial churches, therefore, are in¬ 
cluded in that term, provided there be a resident priest 
having charge as rector. In outlying missions, which 
are attended but occasionally, the Holy Eucharist may be 
kept while the priest is there, but not during his absence. 
What about the other churches and chapels ? 

12 The Eternal Priesthood, Ch. I 3 Cone. PI. Balt. II, n. 265. 
XIII. 


46 


THE SACRAMENTS 


At the Eucharistic Congress held at Notre Dame, Ind., 
in 1920, was read a paper which sets forth the rules 
concerning the keeping of the Bl. Sacrament in accor¬ 
dance with the legislation laid down in the New Code of 
Canon Law. Stating first that cathedrals, parochial or 
quasi-parochial churches and churches 'attached to houses 
of exempt religious communities are eo ipso and by com¬ 
mon law entitled to the privilege of keeping the Bl. 
Sacrament, the author continues: 

The bishop may allow the keeping of the Blessed 
Sacrament in the following churches and chapels: In 
collegiate churches; but in the United States these practi¬ 
cally do not exist. The bishop has also the right to 
allow the keeping of the Blessed Sacrament in the prin¬ 
cipal chapel or oratory of religious houses and institu¬ 
tions of charity, and in ecclesiastical colleges in charge 
of either the secular clergy or religious communities. 
Formerly the bishops needed faculties from the Holy See 
to allow these churches and chapels to keep the Blessed 
Sacrament; now the Code gives this power by law. The 
Code demands that in all churches where the Blessed 
Sacrament is kept, there be a responsible person living 
near the church to guard the Sacrament against profana¬ 
tion and, furthermore, that Holy Mass be said at least 
once a week, as a rule. 

In other chapels and in private houses the bishop can¬ 
not permit the habitual keeping of the Blessed Sacra¬ 
ment. In a church or public oratory which does not fall 
under any of the classes enumerated above, the bishop 
may allow the keeping of the Blessed Sacrament per 
modum actus, that is to say, for special occasions, but not 
perpetually. 

The churches in which the Blessed Sacrament is kept, 


THE HOLY EUCHARIST 


47 

especially the parochial churches, should be open to the 
faithful for at least a few hours each day. 

In religious houses and ecclesiastical institutions where 
there are several chapels or oratories, the Blessed Sacra¬ 
ment is to be kept only in the principal church or chapel. 
1 his canon gave rise to some uncertainty as to the lawful¬ 
ness of keeping the Holy Eucharist in several places in 
the same institution, for instance, in the parish church 
and the chapel of the religious in charge of the church, 
the college chapel and the chapel for the use of the re¬ 
ligious teaching in the institution. The matter was re¬ 
ferred to the Commission on the Interpretation of the 
Code. The Commission decided as follows: If the re¬ 
ligious house or pious institute has a public church, and 
the community uses the same for the ordinary daily re¬ 
ligious exercises, the Blessed Sacrament is to be kept 
in that church only. If the religious do not use the 
church for their ordinary religious exercises, the Blessed 
Sacrament may be kept in the principal chapel or oratory 
of the religious house or institute without prejudice to 
the rights of the church, if it should be entitled by law 
to have the Blessed Sacrament, as, for instance, a parish 
church. Finally, if there are several formally distinct 
and separate families in the house or institution, each 
may have its own chapel with the Blessed Sacrament.” 14 

Permission to keep the Blessed Sacrament in the chapel 
of a religious community, male or female, or of an ec¬ 
clesiastical institute, cannot be given by the bishop unless 
the following conditions are complied with: (a) the 
chapel must be in a quiet part of the house and, if pos¬ 
sible, under a separate roof; (b) if under the same roof 
as the rest of the building, there must be no room over 
the chapel, or at least over the sanctuary, constantly oc- 

14 Emmanuel, Jan. 1921. 


48 


THE SACRAMENTS 


cupied during the day or used as a sleeping room at night; 
(c) there must be a priest in charge of such chapel 
and he must celebrate Mass in it at least once a week 
to renew the sacred species. 15 

Tabernacle and Sacred Vessels 

5. What do the rubrics say about the manner of keep¬ 
ing the Blessed Sacrament? The Holy Eucharist must 
be kept in a pyx or ciborium, the cover of which closes 
tightly, and this vessel must be placed in the tabernacle. 
The tabernacle itself must be locked. The key to it must 
not be left in the hands of lay persons, nor be given to 
religious, whether it be their own chapel or not. The 
priest himself is to take care of it. The most practical 
way to do this is to put the key in a drawer in the sacristy, 
to lock the drawer and to take the key along. 16 The 
vessel containing the sacred species (vulgo pyx) should 
be of the same material as the chalice, to wit, of gold, 
silver, or, in poor churches, of tin {stannum), but in 
the latter case the inside should be gilt. The large Host 
for exposition may be either left in the ostensorium, and 
the whole ostensorium placed in the tabernacle, or it 
may be put into the so-called lunula, and this alone 
be kept in the tabernacle, provided it be inclosed in some 
special vessel and well covered. It is a grave abuse to 
leave the Sacred Host simply in the lunula with no cover. 
Over the pyx should hang a small white silk veil. Both 
pyx and lunula require a special benediction before use. 

The tabernacle, which must be in the middle of the 
altar, and in a somewhat elevated position, may be con- 

15 C. I. C., can. 1265-1275. Si agitur de ecclesiis monialium, 

16 Cfr. Lucidi. De V : sitatione, cap. clavem penes capellanum, minime 

I, n. 100: "Ius retinendi clavem vero penes ipsas residere debere de - 

tabernaculi in ecclesiis parochiali■ crevit S. Cong. Ep. et Reg.” 

bus privative pertinet ad parochum. 


THE TABERNACLE 


49 


structed of any solid material. “Tabernaculum regu¬ 
lar iter debet esse ligneum, extra deauratum, intus vero 
aliquo panno serico decenter contectum” 17 If the ma¬ 
terial is metal or stone, the interior should be veneered 
with wood, so as to protect the tabernacle against moisture. 
Besides, the whole inside must be lined with either gold 
cloth or white silk;—we say the whole inside, not the 
walls only, but all parts. Over the entrance should hang 
a silk curtain, to keep the sacred vessels from open view. 
The door ought to be of great elegance and splendor. 

The outside of the tabernacle, according to the Roman 
Ritual, must be covered with a veil ( tabernaculum can- 
opaeo dec enter opertum). This veil may be of any ma¬ 
terial, and either white, during the whole year, or “iuxta 
colorem officii” but never black, not even in a Mass for 
the dead or on the occasion of a funeral. Over the top 
of a tabernacle actually containing the Blessed Sacra¬ 
ment nothing may be placed except a crucifix or a figure 
of our Lord (Sacred Heart or Infant Jesus). It is 
an abuse to make the tabernacle the pedestal of a statue 
of a Saint. 18 Neither is it allowed to put anything in 
it except the Holy Eucharist, not even the sacred oils, 
relics, empty ciboriums or ostensoriums. The tabernacle 
should have a quadrangular form and have sufficient 
space for at least two ciboriums. Revolving tabernacles 
are, to say the least, praeter rubricas; they are only tol¬ 
erated, and should, if possible, be done away with. 

The priest in charge of a sanctuary ought to be scrupu¬ 
lous in observing all these rules. They are wise regu¬ 
lations of the Church, who thereby endeavors to confer 
on her Divine Bridegroom hidden under the sacramental 
species all the honor due to Him. He who finds these 


17 Cone. PI. Balt. II, n. 266. 


18 Ibid., n. 260. 


THE SACRAMENTS 


50 

regulations irksome, should bear in mind how God 
Himself, under the Old Dispensation, deigned to set 
forth many detailed rules concerning the keeping of the 
“Holy of Holies,” which was but a shadow of the things 
to come. 19 

6 . While the Eucharistic Lord dwells in His taber¬ 
nacle, a lamp must be kept burning before it day and 
night. The Second Plenary Council of Baltimore says: 
“Coram Sanctissimo lampas semper accensa habeatur, ex 
oleo olivarum nutrita, vel saltern ex aliis oleis quantum 
fieri potest vegetabilibus 20 The oil used in this lamp 
ought, as a rule, to be olive oil. The bishop may permit 
other oils, even kerosene. However, at present the 
cost of olive oil is not so high as to justify the use of 
other oils. The sanctuary lamp has a symbolical mean¬ 
ing,—it signifies the Godman Jesus Christ, who came into 
this world to enlighten those that sat in darkness and in 
the shadow of death. 

The priest is personally responsible for the sanctuary 
lamp; though he may charge his sacristan or others with 
the care of it, yet he should watch that the light never 
goes out. Therefore, hang the lamp so that the flame 
cannot be easily blown out by the wind, and frequently 


19 The Code says (can. 1269): 
§ 1. Sanctissima Eucharistia 

servari dcbet in tabernaculo in- 
amovibili in media parte altaris 
posito. 

§ 2. Tabernacnlum sit affabre ex- 
structum, undequaque solide clau¬ 
sum, decenter ornatum ad normam 
legum liturgicarum, ab omni alia re 
vacuum, ac tarn sedulo custodiatur, 
ut periculum cuiusvis sacrilegae 
profanationis arceatur. 

§ 3. Gravi aliqua suadente causa 
ab Ordinario loci probata, non est 


vetitum Sanctissimam Eucharistiam 
nocturno tempore extra altare, 
super corporali tamen, in loco tu- 
tiore et decenti, asservari, servato 
praescripto can. 1271 (requiring a 
light). 

§ 4. Clavis tabcrnaculi, in quo 
sanctissimum Sacramentum asser- 
vatur, diligentissime custodiri de¬ 
bet, onerata graviter conscientia 
sacerdotis qui ecclesiae vel oratorii 
curam habet. 

20 Cone. PI. Balt. II, n. 267. 


RENEWAL OF SPECIES 


5i 

renew the oil, especially during the winter season, when 
the frost may prevent it from burning well. 21 

Renewal of Species 

7. How often must the species be renewed? The 
Second Plenary Council of Baltimore says: <( Rituale 
Romanian iubet particulas Sanctissimoe Eucharistice fre¬ 
quenter renovari; et Cceremoniale Episcoporum id semel 
saltern in hebdomada faciendum prcecipit. Hanc regu- 
lam, quam Sacra Rituum Congregatio nedum scepius con- 
drmavit, verum stride et religiose obligare dcclaravit, sa- 
cerdotibus omnibus fideliter servandam serio inculca- 
mus: v 22 The sacred species, therefore, should be re¬ 
newed every week, no matter whether there are few or 
many hosts left. It is a grave abuse to keep the same 
species in the tabernacle for a very long period, for in¬ 
stance, six weeks or more. As a matter of course, the 
new altar-bread must be fresh—not older than about three 
weeks. 

The renewal of the species and the purification of the 
ciborium should be performed during Mass. The cele¬ 
brant, after having consumed the Precious Blood, covers 
the chalice with the pall, opens the tabernacle, takes out 
the ciborium, and either gives the hosts left over to the 
communicants, if there be such, or consumes them him¬ 
self. This being done, he gathers the small particles 
remaining in the ciborium and puts them into the chalice 
of the Mass. Then he pours wine into the pyx, and 
turns the latter carefully, so that the wine may catch any 

21 Coram tabernaculo, in quo Ordinarii loci prudentiae permitti- 
sanctissimum Sacramentum asser- tur, ut aliis oleis commutetur, auan- 
vatur, una saltern lampas din noctu- turn fieri potest vegetabilibus. (Can. 
que continenter luceat, nutrienda 1271.) 

oleo olivarum vel cera apum; ubi 22 Cone. PI. Balt. II, n. 268. 
vero oleum olivarum haberi nequeat, 


52 


THE SACRAMENTS 


fragments left around the brim. This wine, with the 
fragments thus collected, is poured back into the chalice 
and consumed. Finally, the ciborium is wiped with the 
purifier and new hosts are put in, or it is placed outside 
of the corporal and removed after Mass. 

To avoid the inconvenience of consecrating a large 
number of small hosts on the bare corporal, together 
with the large host, it is advisable to have two ciboriums. 
The lunula must be purified m the same way as the 
paten of the chalice. The fingers only should be used, 
and for this reason the lunula should be so constructed 
that it can be taken apart or opened. Lunulas are now 
manufactured which contain a plate of glass on both 
sides. These are allowed only if the glass is arranged 
so that it does not touch the Sacred Host, for the latter 
must be held by the metal rings alone. 23 

8 . In a church which is entitled to keep the Blessed 
Sacrament, it can be kept in one place only, in one taber¬ 
nacle and on one altar, which should be the main or 
high altar. A corporal should be spread on the floor 
of the tabernacle, on which the sacred vessels stand. 
This corporal should be clean and in good condition. 
Change it once in a while and inspect the inside of the 
tabernacle from time to time, to cleanse it from dust 
and dirt. 

When the Blessed Sacrament is kept constantly in a 
church, it should be there the whole time, and not be 
removed except for grave reasons, as, for example, when 

23 “Numquid ad sacratn Hostiam orbiculos ipsos immediate tangat et 
in Ostensorio exponendam uti licet per eos erecta tcneatur? S. Rit. 
lunula, quae consistit ex duobus Cong, rescribendum censuit: Prout 
orbiculis vitreis tenui limbo vel in casu exponitur, non decere sacras 
circulo argenteo deaurato circum * species inter vitreas laminas includ- 
iunctis et claudendis, ita ut sacra ere, quorum superficies illas im- 
Hostia subter inhaereat ipsi circulo mediate tangant/' (Dec. Auth., 3234, 
argenteo, ast ante et retro vitreos ad IV). 


SACRAMENTAL EXPOSITION 


53 


the church or altar are under repair. Never remove 
the Blessed Sacrament in order to hold a performance 
deemed too profane in the presence of the Eucharistic 
Lord, e. g., lectures, concerts, fairs, etc. What you cannot 
decently do in church in the presence of the Sacred Host, 
you should not do in its absence. The church has be¬ 
come a holy place by benediction or consecration; it is 
more holy by the fact that the Lord of Heaven has chosen 
it for His abode. Have the people understand that be¬ 
fore the Divine Majesty present on the altar there should 
be no such thing- as misbehavior. Loud talking, shout¬ 
ing or other profanation must be suppressed at once. 
Non-Catholics must also submit to this rule if they wish 
to have access to our churches. 

Article II 

SACRAMENTAL EXPOSITION AND BENEDICTION 

I. Under the Old Dispensation, the Ark of the Cov¬ 
enant, the so-called Schechinah, was not, as a rule, ex¬ 
posed to public view. The high priest alone was allowed 
to enter the Holy of Holies once a year. This was in 
accordance with the law of Moses, the fundamental char¬ 
acter of which was fear. Not so in the order of things 
established by Christ, which is built upon love. Far 
from hiding and concealing Himself in the tabernacle, 
our Lord, who delights in being among the children of 
men, wishes to be seen and to come into close contact 
with His followers. The Church, complying with this 
desire of her divine Spouse, from time to time exposes 
the Blessed Sacrament to the eyes of the faithful. We 
say, from time to time, because two extremes must be 
avoided, a too rare and a too frequent exposition. If 
too rare, it will not have a durable effect; if too frequent, 


54 


THE SACRAMENTS 


it is apt to diminish the respect and awe due to the Lord 
of Heaven and earth. 

2. The Blessed Sacrament may be exposed in a two¬ 
fold manner-—publicly and privately. It is exposed pub¬ 
licly when the cause is a public one, and the Sacred Host 
is taken from the tabernacle and exposed to view, and 
benediction given with it, before it is replaced. The ex¬ 
position is private when the cause is of a personal or 
private character. In this case the Host is not taken 
from the tabernacle, nor in any way exposed to view, 
but is left inclosed in the ciborium or ostensorium, which 
latter, covered with a white veil, is drawn forward to 
the door of the tabernacle, where it remains to the end 
of the function, when it is replaced after benediction. 
At least six candles should be lighted, but incense is not 
used. “Si quandoque privata ex causa Sacrosancta Eu- 
charistia exponenda videbitur, a tabernacido nunquam ex- 
trahatur, sed in pyxide velata, in aperto eiusdem taber- 
naculi ostiolo, cum assistentia clicuius sacerdotis, stola et 
superpellicio induti et cum sex saltern luminibus cereis 
collocetur.” 1 Private exposition does not require a public 
cause; any reasonable motive suffices, and it is left to 
the pastor or the rector of the church to decide in re¬ 
gard to this; but a certain limit must be observed, for it 
is wrong to open the tabernacle merely to satisfy the curi¬ 
osity or whims of a few pious devotees. A public exposi¬ 
tion always demands a more or less public cause, 
of which the sole judge is the bishop or Ordinary of the 
diocese. Without his special and express consent, no 
such exposition can take place. 2 There are, however, 
certain days and occasions on which by a sort of custom 

1 S. C. Ep. et Reg., Dec. 9, 1602. of October, up to and including All 

2 Leo XIII permitted a public Souls’ Day, in connection with the 
benediction and exposition in all public recital of the Rosary, 
parochial churches during the month 


FORTY HOURS’ ADORATION 


55 


or tradition all bishops now permit the public exposition 
of the Blessed Sacrament. Thus the Second Plenary- 
Council of Baltimore permits exposition and benediction 
once a day on all Sundays and holydays of obligation, 
on all feasts of the first and second class, on every day 
during a mission, twice a week during Lent, twice a 
day (at Mass and at Vespers) in the octave of Corpus 
Christi. 3 It adds: “Quodsi ordini alicui religioso vel so- 
cietati Sancta Sedcs aliquid amplias indulserit, illnd om- 
nino incolume esse volumus. Extra antem huiusmodi 
privilegium, de quo certum Or dinar io exhibeatur docu- 
mentum, nolumus benedictionem dari vel expositionem 
fieri nisi prout supra vcnia Ordinarii expressa salvis etiam 
in omnibus S. Congregationis Rituum hac in re decretis” 
All this must, of course, be done “debita reverentia et de- 
bito obsequio.” Therefore, do not give benediction if you 
have no choir or if the vestments (cope, velum, etc.), and 
other '.articles (incense) are wanting. A considerable 
number of attendants is also required. A dozen school 
children or a few sisters are hardly enough. 

Forty Hours’ Devotion 

3. Special attention is called by the Fathers of the 
Second Plenary Council of Baltimore to the Forty Hours’ 
Devotion. “Ac pro fee to nemo, qui naturam huius devo- 
tionis bene perpenderit, indciabitur, ea rite servata, fidem 
salub err imam, qua Regem gloria: ac supremum Dominum 
sub humili Sacramenti huius velamine delitescentem ag~ 
noscimus ac profitemur, in Christifidelium animis firmius 
roborari et suavissime nutriri ct augeri aliosque optimos 
in vitae spiritualis commodum et emolumentum fructus 

3 Benedict XIV in his Con- regularibus, non licere exponi pu- 
stitution u Accepimus” says: “Certis- Mice divinam Eucharistiam nisi 
simum est hide Sedi Apostolicae in causa publica et Episcopi facultas 
quibuscumque ecclesiis etiam privile - intervenerit. 
gio immunibus sive saecularibus sive 


56 


THE SACRAMENTS 


percipi uberrimos 4 This solemn mode of worshipping 
our Eucharistic Lord, which originally was but a local 
usage, has now become universal, and a favorite devotion 
with our Catholic people. It may be held at any time dur¬ 
ing the year; however, the rector of the church must have 
the express permission of the Ordinary. Besides, ev¬ 
erything must be done strictly according to the rubrics 
contained in the brief issued by Pope Clement XII. 5 
Per se the regulations set forth there are obligatory only 
at Rome, but it is highly desirable that they be observed 
as far as possible everywhere. Some essential features 
may not be omitted, for they are de praecepto and if 
they were neglected, the indulgences would be lost and 
a fraud would be committed against the people. Gar- 
dellini says: “Quacdam ea [instruction continet, quae 
quum sint generalia et ad essentiam pertineant cultus 
Eucharistiae debiti nedum Romae in sola oratione qua - 
draginta horarum, scd etiam alibi in aliis omnibus exposi- 
tionibus quae per annum fiunt , servanda omnino sunt.” 
It is absolutely necessary that the adoration last forty 
successive hours, day and night. Local circumstances 
sometimes render this impossible; in that case the Holy 
See grants a modification of the rule to bishops who ask 
for it. Thus the Fathers of the Second Council of Bal¬ 
timore petitioned the Roman authorities that the exposi¬ 
tion might take place only during the daytime, and that 
the procession with the Blessed Sacrament (even intra 
septa ecclesiae) might be omitted wherever it could not 
be held conveniently. This petition was answered af¬ 
firmatively. 6 The request that the indulgences otherwise 
conceded should remain intact, was also granted. There- 

4 Cone. PI. Balt. II, n. 376. Prayer, published by the Eccles. 

5 cf. Instructio Clementina in Review. 

Schneider’s Manuale Sacerdotum 6 Cfr. Cone. PI. Balt. 11. 
and the 'Manual of Forty Hours’ 


FORTY HOURS’ DEVOTION 


57 


fore, as long as this privilege is in force, and the reasons 
in view of which it has been granted continue to exist 
(durantibus temporum locornmque peculiaribus circum- 
stantiis) in the United States, the Forty Hours’ Devotion 
may be arranged so as to cover three successive days. 
In the evening the Blessed Sacrament is replaced in the 
tabernacle and the adoration is suspended during the night, 
to be resumed early the next day. Care, however, should 
be taken that the whole time thus spent in adoration really 
amounts to forty hours in the aggregate. Hence, also 
during the sermons there must be some few kneeling con¬ 
stantly before the Blessed Sacrament engaged in prayer 
or adoration. 

The indulgences which may be gained by those who 
attend this exercise are: (a) a plenary indulgence to 
such as receive the Sacraments of Penance and Holy 
Communion, and visit the church of the exposition, pray¬ 
ing at the same time according to the intention of the 
Holy See; (b) a partial indulgence of ten years and 
ten quadragenes for every visit, even if the Sacraments 
are not received, but the prayers must in that case be 
said. Formerly a whole hour of adoration was required, 
but by a decree of Pope Paul V it has been left optional 
to make it shorter ( qui per aliquod temp oris spatium de¬ 
vote interfuerint ). 

It is important to inform the people well about this mat¬ 
ter. Whenever you wish to have the Forty Hours’ Devo¬ 
tion in your church, announce it two or three Sundays 
ahead, and in a sermon explain to your parishioners the 
beauty and object of this solemnity. Besides, do not 
spare pains and expense, as far as circumstances per¬ 
mit, to render the occasion as impressive as you can. 
Have the church, the altars, the tabernacle or “throne” 
richly adorned, but so that no fault is committed against 


58 


THE SACRAMENTS 


the rubrics. All attempts at display, extraordinary solos 
by the choir, electric lights around the Blessed Sacra¬ 
ment, in short, whatever merely attracts the crowd, but 
does not foster devotion, should be avoided. Do not 
forget to invite the whole congregation and to engage spe¬ 
cial persons for a fixed hour, so that the Eucharistic Lord 
is never left alone, but always has a sufficient number 
of worshippers gathered around His throne. Complete 
and suitable arrangements to this effect must be made be¬ 
forehand. Divide the hours among different groups 
(men, women, young men, young ladies, school children, 
societies) of parishioners and let each group know exactly 
at what time they are expected to be present. Let all 
observe the greatest devotion and decorum before the 
Sacred Llost; tolerate no talking, laughing, or unbecoming 
posture of the body, no disturbance in going in and out. 
Have the doors of the church constantly closed to pre¬ 
vent derision of the Blessed Sacrament by parties who 
pass along the street. Usually the people come to con¬ 
fession on this occasion in large numbers, and one priest 
is hardly able to meet the needs of all. Invite a suffi¬ 
cient number of priests from the neighborhood to help 
both in preaching and in hearing confessions. The ser¬ 
mons must be in accordance with the occasion, neither 
too frequent nor too long (half an hour at most), as this 
would be against the object of the solemnity. As a matter 
of course, the clergy must not fail to give a good exam¬ 
ple to the laity. Let them appear in the sanctuary before 
their Divine Lord and pray as often as their work per¬ 
mits. It is a great abuse for clergymen to make the Forty 
Hours’ Devotion the occasion for pastime among them¬ 
selves, to choose the spare hours for playing cards or sim¬ 
ilar amusements in the presbytery, whilst the pious Cath- 


FORTY HOURS’ DEVOTION 


59 


olic people are singing and praying in church. We 
may justly address to such pleasure-loving priests the 
words of our Saviour: “Cavete, ne scandalizetis unum, 
ex his pusillis.” 

4. There are other expositions of the Blessed Sacrament 
called the Triduum and the Thirteen Hours’ Adoration. They 
are similar to the Forty Hours’, but differ in this that they can¬ 
not be held except on certain days, viz.: in the week of Septua- 
gesima or Sexagesima, or on the three days preceding Ash 
Wednesday. The one day or Thirteen Hours’ exposition can 
take place only on the Thursday of the week following Sex¬ 
agesima. The object of the Forty Hours’ Devotion is to implore 
the blessings of peace and harmony upon Christian nations. 
The object of the Triduum is to keep the faithful from attend¬ 
ing the sinful festivites of the carnival, and to stay the hand 
of the just God from inflicting punishment on account of the 
degrading occurrences during these days. For the Triduum no 
number of hours is required, for the one day’s exposition, thir¬ 
teen hours are prescribed. The plenary indulgence granted for 
these adorations is the same as for the Forty Hours’, but at the 
Triduum the visit must be made three times. No partial indul¬ 
gences are granted, except those which may be gained by any 
worship of the Blessed Sacrament. 


5. In view of all that has been said concerning this devo¬ 
tion, in these few paragraphs, it is evident that a pastor of 
souls ought to make an effort to give his flock the benefit 
of a public adoration from time to time. The Forty 
Hours’ Devotion, says the Code, is to be observed in all 
parochial or other churches where the Blessed Sacrament 
is habitually kept. 7 If the people are not able to come 


7 Sapplicatio Quadraginta Hora- 
rum in omnibus ecclesiis paroeciali- 
bus aliisque, in quibus sanctissi- 
mum Sacramentum habitualiter as- 
servatur, statutis de consensu Or- 
dinarti diebus, tnaiori qua fieri pot¬ 
est sollemnitate quotannis habealur; 
et sicubi ob peculiaria rerum ad- 


iuncta ncqueat sine gravi incom• 
modo et cum reverentia tanto Sac¬ 
ramento debita fieri, curet loci Or- 
dinarius ut saltern per aliquot con- 
tinuas horas, stalis diebus, sanctis- 
simum Sacramentum sollemniore 
ritu exponatur. (Can. 1275). 


6o 


THE SACRAMENTS 


three days, as the Forty Hours’ Devotion or the Triduum 
require, give them the benefit of the one day’s or the 
Thirteen Hours’ Exposition. If even this is impossible, 
then, with the consent of the Ordinary the Blessed Sacra¬ 
ment should be exposed for public adoration at least 
a few (three or four) hours in succession. 

Where there is a will there is a way. A priest whose 
heart burns with love for his Lord and Master in the 
Holy Eucharist will find means to overcome all obstacles 
in this regard. He himself will reap the fruit of his 
zeal. A public exposition and adoration of the Blessed 
Sacrament, when carried on properly, is apt to bring 
the faithful to a higher standard of virtue, and may have 
the same, nay, a better and more lasting effect than a 
mission. 


Article III 

HOLY COMMUNION 

i. It is a significant fact that our Blessed Redeemer, 
when He first announced the Eucharistic gift which He 
had in store for mankind, laid special emphasis on the 
spiritual food this Mystery of Love was to contain. “The 
bread which I will give,” he said, “is My flesh for the life 
of the world.” Then the crowd began to murmur, but 
the Lord continued, saying: “Except you eat the flesh of 
the Son of Man and drink His blood, you shall not have 
life in you.” “My flesh is meat, indeed, and My blood is 
drink, indeed.” The main cause and principal motive, 
therefore, why Jesus was pleased to institute the Holy 
Eucharist, was that He might thereby become the nourish¬ 
ment of our souls. At the sacred Banquet, to which 


HOLY COMMUNION 


61 


Christians are admitted, divine love reaches its climax 
in the highest manner conceivable. The food we take in 
eating and drinking is assimilated into our body and so 
changed into its very substance as to become identical 
with it. The Eucharistic Bread has a like effect in re¬ 
gard to our souls, with this difference, that our spiritual 
nature is assimilated to the divine nature hidden under 
the sacramental species without losing its own essence. As 
the two natures remained intact in the Incarnation, but 
were united in one person, thus in a Christian who eats 
the Bread of Life in the Blessed Sacrament, the Creator 
and the creature, God and man, enter into a close alliance 
formed by divine love. “0 res mirabilis, manducat Do¬ 
minium pauper servus et kumilis.” 1 The effects of 
this wonderful and intimate union have never been want¬ 
ing. The lives of the saints and the history of the Church 
bear testimony to them. When Renan had published his 
infamous '‘Life of Christ,” another French writer under¬ 
took to refute him by simply narrating the miraculous and 
astounding effects which Holy Communion had wrought 
throughout the ages in the souls of the faithful. The ref¬ 
utation furnished sufficient proof for the Godhead of 
Christ. Both the ascendancy and the decline of faith 
and morals are marked in ecclesiastical history by an 
increase or decrease, respectively, in the reception of Holy 
Communion. It is certainly lamentable that the value of 
this holy food and the wholesome effects of it are not 
understood and realized better by so many Catholics. No 
pastor should fail to explain this matter again and again 
to his flock. (( Quapropter in hoc praecipue boni pastoris 
incumbat studium, ut oves esca hac caelesti et divina 
alantur reUcianturque, ut corpore Domini nutritae Spiritu 
eius vivant.” 2 

l Hymnus matut. Officii Euchar. 2 Cone. PI. Balt. II, n. 254. 


62 


THE SACRAMENTS 


Distribution of Communion 

2. Holy Communion may be administered on any day 
except Good Friday; the hour is limited in the same 
way as that for the celebration of Mass, with certain 
reservations for Holy Thursday, Holy Saturday and 
Christmas night. The distribution may take place either 
during Mass, which is the original and more proper mode, 
or outside the Holy Sacrifice. In the latter case the 
priest must be vested in surplice and stole (iuxta colorem 
ofricii). We are not here concerned with the special ru¬ 
brics to be observed in this act (books of liturgy may 
be consulted about it) but wish to add the following: 
Whenever you distribute the sacred species, do it with 
the utmost reverence, so as to inspire devotion and respect. 
Never hurry, but walk slowly down the steps of the altar 
and along the railing. Say the prayers ( Misereatur, etc.) 
distinctly. Do not publicly scold persons who appear to 
be awkward. See that the communicants approach in an 
orderly manner, not in a rush or pushing one another. 
Have them hold the communion cloth or card well under 
their chin and make the genuflections devoutly. If you 
happen to notice things which are not proper, hold 
your temper and speak about them afterwards, either 
privately to the persons whom it concerns, or publicly 
from the pulpit. See that your fingers do not become 
moistened by contact with the tongues of the communi¬ 
cants. If they do become moist, so that you cannot 
remove the adhering particles or hold the sacred species 
properly, go to the altar and purify them in the vessel 
specially set apart for this purpose. Should you be com¬ 
pelled to break a host, because there are not enough for 


HOLY COMMUNION 63 


all, return to the altar, do it on the mensa altaris, and 
then come back to the railing. 3 

On Holy Thursday, Communion may be distributed 
during Mass, but not afterwards, nor at any subsequent 
time during the so-called Triduum Hebdomadae Sanctae, 
with the exception of Holy Saturday, and then only dur¬ 
ing or immediately after Mass. 

With regard to the Christmas night Mass the rule 
is this: 

Whenever Mass is celebrated in a parochial church 
to which all people have access, Holy Communion may 
be distributed. Again, when Mass is celebrated in the 
chapel of a convent or some other ecclesiastical institu¬ 
tion which is not open to the public indiscriminately, then 
Holy Communion may be given to all who wish to re¬ 
ceive, not only the inmates of the house but also out¬ 
siders who happen to be there. This is evident from 
the following canon: 

§ 2. In node Nativitatis Domini inchoari media node 
potest sola Missa conventualis vcl paroecialis, non autem 
alia sine apostolico indulto. 

§ 3. In omnibus tamen religiosis sen piis domibus orator- 
ium habentibns cum facilitate sandissimam Eucharistiam 


3 § 1. Omnibus diebus licet sane- 
tissimam Eucharistiam distribuere. 

§ 2. Feria tamen VI maioris heb¬ 
domadae solum licet sacrum Viati¬ 
cum ad infirmos deferre. 

§ 3. In Sabbato Sancto sacra com- 
munio ncquit fidelibus ministrari 
nisi inter Missarutn sollemnia vel 
continuo ac statim ab Us expletis. 

§ 4. Sacra communio iis tantum 
horis distribuatur, quibus Missae 
sacrificium offerri potest, nisi aliud 
rationabilis causa suadeat. 

§ 5. Sacrum tamen Viaticum qua- 


cunque diei aut noctis hora mi¬ 
nistrari potest. (Can. 867). 

Sacerdoti celebranti non licet 
Eucharistiam intra Missam distri¬ 
buere fidelibus adeo distantibus ut 
ipse altare e conspectu amittat. 
(Can. 868). 

Sacra communio distribui potest 
ubicunque Missam celebrare licet, 
etiam in oratorio privato, nisi loci 
Ordinarius, iustis de causis, in casi- 
bus particularibus id prohibuerit. 
(Can. 869). 


64 


THE SACRAMENTS 


habitualiter asservandi, node Nativitatis Domini, unui' 
sacerdos tres rituales Missas vel, servatis servandis, unum 
tantum quae adstantibus omnibus ad praecepti quoque 
satisfactionem valeat, celebrare potest et sacram commu- 
nionem pctentibus ministrare. (Can. 821; cfr. can. 867). 

Preparation for Communion 

3. Holy Communion demands due preparation both as 
to soul and body. The preparation of the soul may be 
remote or proximate. The Church requires that the re¬ 
cipient be in the state of grace. Hence if his con¬ 
science is loaded with mortal sin, he must first make 
a good confession, and by sacramental absolution be 
clothed again with the wedding garment of which the 
Gospel speaks in the parable of the marriage feast. This 
point is well understood by the people. However, if per¬ 
chance you should be compelled to refuse absolution in 
the confessional, it may be proper to warn the penitent 
against receiving holy communion, as there are homines 
rudes who believe that there is no objection to going to 
communion, if one has gone to confession. 

Many are wanting in what is called proximate prepara¬ 
tion. A person wishing to partake of the angelic Bread 
ought to dispose his heart by previous acts of faith, hope, 
love, desire, contrition, etc. A short time (say fifteen 
minutes) should be spent in silent prayer immediately 
before approaching the railing. After receiving, the com¬ 
municant should remain in church for awhile (say, about 
fifteen minutes) and make a fervent act of thanksgiving. 
Some seem to be unaware of this duty. As soon as 
Mass is over, or as soon as the priest has retired to the 
sacristy, they leave the church and indulge in worldly 
conversation. Remind them of their duty occasionally, 
and let them know how detestable their practice is. 


PREPARATION FOR COMMUNION 65 


“Moneantur praeterca communicantes, ut sumpto Sacra¬ 
mento non statim ab ecclesia discedant ant colloqiiantnr 
nec statim vagis oculis circumspiciant, aut exspuant, nc- 
que de libro statim orationes recitent, ne sacramenti spe¬ 
cies de ore decidant, sed qua par est devotione aliquantis- 
per in oratione permaneant, gratias agentcs Deo de tarn 
singulars benefcio atque etiam de sanctissima Passione 
Dominica, in cuius memoriam hoc mysterium celebratur et 
sumitur.” 4 

4. As regards the body, a certain preparation is also re¬ 
quired. Every Catholic knows that he must fast from the 
previous midnight if he wishes to receive holy Communion. 
Furthermore, the communicant must be humble and mod¬ 
est in his exterior bearing. With hands folded, eyes cast 
down, and with a slow and devout step he should walk up 
the aisle, kneel down reverently, take the Sacred Host de¬ 
voutly, and then return in the same manner to his place. 
If you happen to notice frequent failing in regard to 
such matters, tell the people in a gentle way, without 
hurting their feelings, what are the rules of propriety in 
connection with receiving holy Communion. Grown 
persons may be slow in grasping these points; there¬ 
fore, be all the more careful in instructing chil¬ 
dren and youths. The dress of the communicant 
deserves attention also. Women must not exhibit the 
latest styles, still less should their dress be indecent. In 
the latter case, the priest is directed to pass them by and 
not to give them Holy Communion. Men must not ap¬ 
proach the railing without a coat, in their shirt sleeves. 
Inform them also that it is not proper to smoke or chew 
tobacco before Communion, to spit immediately after, etc. 
All such abuses, where they have crept in, must be done 
away with gradually. With a little prudence and pa- 

4 Rit. Rom., tit. IV, c. I, 4. 


66 


THE SACRAMENTS 


tience you will succeed in bringing about a wholesome 
reform. 

5. Hozv often should Catholics partake of the Sacred 
Banquet ? When our Saviour, at the miraculous multipli¬ 
cation of the loaves, promised the multitude that He would 
give them His flesh to eat and His blood to drink, He 
added: “He that eateth My flesh and drinketh My blood, 
abideth in Me and I in him.” No doubt, it was the 
intention of the Godman that the faithful should par¬ 
take frequently of the Eucharistic Manna, in order that 
they might be enabled to sustain the supernatural life 
of their souls and acquire enough spiritual strength to 
combat the enemies of salvation. The early Christians 
went to Holy Communion every day. The Church did 
not hesitate to admit to the Divine Banquet those fervid 
persons whose zeal knew no bounds and who were ever 
ready to shed their blood for their heavenly Spouse. The 
universal custom of daily communion has gone into abey¬ 
ance. Many Catholics no longer appreciate the ines¬ 
timable gift which the Eucharist contains. Rich food is 
made for the strong. A man whose stomach is weak 
must be cautious with regard to the quantity and quality 
of nourishment he takes, lest he be injured rather than 
benefited thereby. Hence the confessor should be dis¬ 
creet and admit to frequent communion only those who are 
apt to obtain some profit from this angelic food, by trying 
to become better day by day. 

Frequent and Daily Communion 

There has been much discussion among Catholic writers 
with regard to the disposition necessary for frequent or 
daily communion. Some maintained that few were wor¬ 
thy to receive communion daily or capable of deriving 
abundant fruit from a frequent reception of this Sacra- 


FREQUENT COMMUNION 


67 


ment. They went so far as to exclude merchants and 
others following worldly pursuits from communicating 
more than once a month. Others took to the opposite 
extreme and insisted that daily Communion was of divine 
precept and that no other dispositions were required for 
it than for a monthly or weekly partaking of the Sacred 
Banquet. The result of these discussions was a disturb¬ 
ance of the minds of confessors and the people, to the 
great detriment of Christian piety and devotion. Thus 
it came to pass that a petition was sent to the Holy See 
with a request to decide, by its supreme authority, what 
should be thought of this question, and to settle it for 
good. The Sacred Congregation of the Council, there¬ 
fore, took the matter into its hands and by a decree, dated 
December 20, 1905, and approved by His Holiness Pope 
Pius X, laid down the following rules: 

(1) Frequent and daily communion, being most ardently de¬ 
sired by Christ Our Lord and by the Catholic Church, is open 
to the faithful of whatever degree or condition, so that no one 
who is in the state of grace, and approaches the altar with a 
proper and devout disposition, should be kept away from it. 

(2) The proper disposition consists in this, that he who ap¬ 
proaches the Holy Table does not do so through custom or 
vanity, or for merely human motives, but because he wishes 
to please God, to be more closely united to Him by love, and 
to apply the divine medicine as a remedy for his infirmities 
and defects. 

(3) Although it is most expedient that those who go to Com¬ 
munion frequently or daily, should be free from venial sins, at 
least fully deliberate ones, and from all attachment to them, it 
nevertheless suffices to be free from mortal sin, and to have 
the sincere purpose of avoiding sin. With such a purpose, the 
result must be that daily communicants will little by little free 
themselves also from venial sins and from all attachment there¬ 
unto. 

(4) But since the Sacraments of the New Law, although 
they produce their effect ex opere operato, yet produce greater 


68 


THE SACRAMENTS 


effects in proportion as they are received with better disposi¬ 
tions, assiduous preparation should precede and suitable thanks¬ 
giving follow Holy Communion, according to the ability, con¬ 
dition, and duties of each communicant. 

(5) In order that frequent and daily communion be practiced 
with greater prudence and more abundant fruit, the advice of 
the confessor should be followed; but confessors should be¬ 
ware of diverting from frequent or daily communion anyone 
who is in the state of grace and has the proper disposition. 

(6) But since it is clear that by the frequent or daily recep¬ 
tion of the Blessed Sacrament, union with Christ is augmented, 
the spiritual life more abundantly nourished, the soul better 
equipped with virtues, and the pledge of eternal life even more 
firmly bestowed on the communicant, parish priests, confessors, 
and preachers will, according to the approved doctrine of the 
Roman Catechism, 5 exhort the faithful by frequent admonitions 
and with much zeal to adopt this pious and salutary custom. 

(7) Let frequent and daily Communion be encouraged, especi¬ 
ally in religious communities of every kind. In this matter, 
however, the decree “ Quemadmodnm” of December 17, 1890, is¬ 
sued by the S. Congregation of Bishops and Regulars, must be 
observed. Let the custom also be promoted as much as possible 
in ecclesiastical seminaries, by the students who are looking for¬ 
ward to the service of the altar, and in all Christian educational 
establishments of every sort. 

(8) If there are any institutes of either simple or solemn 
vows, in whose rules and constitutions, or even calendars, com¬ 
munions are fixed and enjoined for certain days, such arrange¬ 
ments must be considered directive, and not mandatory. The 
prescribed number of communions should be regarded only as 
the minimum that the piety of the religious should be supposed 
to require. Therefore, more frequent and even daily Commun¬ 
ion may be freely accorded them, according to the rules laid 
down in the above decree. And in order that the religious of 
both sexes should know the rulings of this decree, the supe¬ 
riors of each house shall see to it that it be read each year to 
the community in the vernacular, within the octave of Corpus 
Christi. 

(9) Finally, after the promulgation of this decree, all ec- 

5 Cat. Rom., P. II, c. 63. 


THE PASCHAL COMMUNION 


69 

clesiastical writers shall refrain from contentious discussions 
about the dispositions needed for frequent and daily Communion. 

The Paschal Communion 

6 . Our Lord and Saviour, when He promised the Eu¬ 
charistic gift, added the warning: “Except you eat the 
flesh of the Son of Man and drink His blood, you shall 
not have life in you.” Hence there is a divine law com¬ 
manding us to partake of the Heavenly Banquet at va¬ 
rious times in life. Lest laxity should arise in interpret¬ 
ing this law, the Church has ordained that every Catholic 
who is sufficiently advanced in age and discretion shall 
partake of this heavenly food at least once a year, and this 
during the Paschal season. Strictly speaking, that sea¬ 
son lasts only two weeks, viz.: from Palm Sunday to Low 
Sunday. However, in consideration of local circum¬ 
stances and difficulties, it has been extended more or less 
in divers regions and countries. Thus, for the United 
States, by a general privilege granted through the Sec¬ 
ond Plenary Council of Baltimore, it lasts from the first 
Sunday in Lent until Trinity Sunday, inclusively. 

This precept is of great importance, inasmuch as grave 
neglect thereof not only constitutes a mortal sin, but 
offers sufficient reason for not considering such a person 
any longer a practical Catholic, excluding him from Catho¬ 
lic societies, not entrusting him with ecclesiastical offices 
(trustee, sexton, etc.), even having him excommunicated 
by the bishop. The people are at liberty to receive the 
Paschal Communion in any church, though it is advisable 
to do so in their own parochial church. 6 The priest who 


6 § 1. Omnis utriusque sexus fide- 
lis, postquam ad annos discretions, 
idest ad rationis usum, pervenerit, 
debet semel in anno, saltern in 
Paschate, Encharistiae sacramentum 


recipere, nisi forte de consilio proprii 
sacerdotis, ob aliquam rationabilem 
causani, ad tempus ab eius percep- 
tione duxerit abstinendum. 

§ 2. Paschalis communio fiat a 


7 o 


THE SACRAMENTS 


has charge of souls is bound to watch and see to it that 
every member of his flock complies with the ecclesiastical 
commandment or attends to his Easter duty, as it is com¬ 
monly called. No effort should be spared for this pur¬ 
pose. In particular we may be allowed to make the fol¬ 
lowing suggestions: 

(a) Call the attention of the people to their duty when 
the Paschal time has arrived, and again when the time of 
its expiration is near at hand. 

( b ) Urge those whom you suspect of not being ready 
or willing to receive the Holy-Sacrament, that is to say, 
visit them at their homes, in their offices or shops, see 
what difficulties are in the way, and try to remove them. 

( c ) Make it your business during the Paschal season to 
preach one or more sermons on Holy Communion, explain¬ 
ing in detail its necessity, its advantages, the mode of prep¬ 
aration, of thanksgiving, etc.; also give a sermon on sacri¬ 
legious communions. 

( d ) Be ready to hear confessions at any time, not only 
on Sundays and Saturdays, but also on weekdays, and 
let the people know of this. 

( e ) Have a strange priest in your place once or twice 
during the Paschal season, so that those who feel reluctant 


dominica Palmarum ad dominicam 
in albis, sed locorum Ordianariis 
fas est, si ita personarum et loco- 
rum adiuncta exigant, hoc tempus 
etiam pro omnibus suis fidelibus 
anticipare, non tamen ante quartam 
diem dominicam Quadragesimae, vel 
prorogare, non tamen ultra festum 
sanctissimae Trinitatis. 

§ 3. Suadendum fidelibus ut huic 
praecepto satisfaciant in sua quis- 
que paroecia; et qui in aliena par- 
oecia satisfecerint, curent proprium 
parochum de adimpleto praecepto 
certiorem facere. 


§ 4. Praeceptum paschalis com- 
munionis adhuc urget, si quis illud 
praescripto tempore, quavis de 
causa, non impleverit. (can. 859). 

Obligatio praecepti communionis 
sumendae, quae impubercs gravat, 
in cos quoque ac praecipue recidit, 
qui ipsorum curam habere debent, 
idest in parentes, tutores, confes- 
sarium, institutores et parochum 
(Can. 860). 

Praecepto communionis recipi- 
endae non satisfit per sacrilegam 
communionem. (Can. 861). 


FIRST COMMUNION OF CHILDREN 71 


to confess to their own pastor, may obtain the chance of 
confessing to another priest who is not personally ac¬ 
quainted with them. The easiest way to do so is to 
exchange places with a neighboring priest on a Sunday, or 
to have a mission, a Forty Hours’ Devotion, etc., and in¬ 
vite strangers to help in the confessional. 

(/) Make arrangements to bring Holy Communion to 
the homes of the sick and feeble and those unable to come 
to church. Persons of this kind, however, must remain 
fasting, unless the sickness be dangerous enough to en¬ 
title them to receive the Viaticum or long enough to 
entitle them to the privilege granted by Pope Pius X. 

( g ) Visit the public institutions (poor houses, hospi¬ 
tals, asylums, prisons, etc.) situated within your district. 
There may be Catholic inmates who, on account of in¬ 
firmity, old age, want of clothes, cannot come to church. 
If so, you must attend to them in the place where they 
live. When their number is large, the bishop will per¬ 
haps allow Mass to be said there to enable them to perform 
their Easter duty. Sometimes whole settlements of Cath¬ 
olic families (a dozen or more) live quite a distance 
away from church and cannot come to receive the 
Sacraments during the Paschal season. For these the pas¬ 
tor must make provision by going to that neighborhood 
and saying Mass in a private house, or at least hearing 
the confessions of the people and administering Holy 
Communion to them. 


Article IV 

THE FIRST COMMUNION OF CHILDREN 

i. The day of his First Communion marks a new epoch 
in the life of a Catholic. The seed sown in Baptism is 


72 


THE SACRAMENTS 


supposed to have borne fruit. Under the tender care of 
good and pious parents the child has grown up in faith 
and virtue. However, the soul hitherto has been only a 
closed bud as it were; now it opens in its full beauty, 
like a flower on a bright summer morning, to drink in 
the light of grace and love hidden in the Holy Eucharist. 

The day of First Communion is a day of joy and happi¬ 
ness tor the young, who are made recipients of that 
great celestial gift for which they have been longing 
with anxiety and fervor. It is a day of delight and 
satisfaction for their parents, who see their cares par¬ 
tially rewarded and naturally participate in the honors 
bestowed upon their little ones. It is a day of import¬ 
ance for the whole parish, the elder members of which 
naturally look with pride upon the rising generation. 
It is a day of great consolation for the priest who, whilst 
he beholds the flock of little ones kneeling before him in 
the innocence and simplicity of blooming youth, must 
feel prompted to labor with increased zeal for their 
further spiritual advancement and eternal welfare. Their 
religious education is far from being complete. It 
has only begun and a great deal still remains to be done. 
However, the seed which the Godman himself lays into 
their hearts, when they receive Him for the first time in 
Holy Communion, will help them to keep the promises 
made on this occasion. Thus the priest, into whose hands 
the Lord has placed these chosen ones of His Love, is 
inspired with new courage and zeal. 

Age for First Communion 

2. At what age should children be admitted to First 
Communion? Up to a recent date there was a great 
diversity of opinion on this question. Some thought 
it best to wait until the children had a thorough 


AGE FOR FIRST COMMUNION 


73 


and complete knowledge of all that appertains to their 
religion because then they could appreciate so much better 
the inestimable gift bestowed upon the soul by the 
Holy Eucharist. Others held a different view. In their 
mind the child should be admitted as early as possible 
or at the very dawn of reason. A good many, taking a 
middle course, chose a period of life at which a child 
could be expected to have a fair notion of what Holy 
Communion means. The Fathers of the Council of Bal¬ 
timore, it seems, were of this opinion, for they said: 
“Neminent ordinarie loquendo ante decimnm annum An- 
gelorum panis participem fieri debere nee post annum 
quantum decimum cuivis caetero digno negandum” 

The controversy was decided by Pope Pius X. 
In the Decree “ Quant singulari” of August ioth, 1910, 
issued by the Congregation of Sacramental Discipline 
with the special approbation of the Pope, we read: 

“In establishing the year when children come to the use of rea¬ 
son, many errors and deplorable abuses have crept in in the 
course of time. . . . There are those who considered one age 
necessary for the Sacrament of Penance, another for the Holy 
Eucharist. For the Sacrament of Penance they judged that age 
necessary in which one can distinguish right from wrong, hence 
can commit sin; for the Holy Eucharist, however, they required a 
greater age in which a deeper knowledge of matters of faith and 
a better preparation of the soul can be had. And thus, according 
to the various customs of places and opinions of men, the age of 
ten years was fixed for receiving First Holy Communion in some 
places, whilst in others fourteen years and even more were re¬ 
quired, in the meanwhile forbidding all those children under the 
required age to receive Holy Communion. This custom by which, 
under the plea of safeguarding the august Sacrament, the faith¬ 
ful were kept away from the same, was the cause of many evils. 
It happened that the innocence of childhood torn away from the 
embraces of Christ, was deprived of the sap of interior life; from 
which it also followed that youth destitute of this strong help, 


74 


THE SACRAMENTS 


surrounded by so many snares, having lost its candor, fell into 
vice before ever tasting of the sacred mysteries. Even though a 
more thorough preparation and an accurate sacramental confes¬ 
sion should precede first Holy Communion, which does not happen 
everywhere, yet the loss of first innocence is always to be deplored 
and might have been avoided by receiving the Holy Eucharist in 
more tender years.” 

Thereupon, quoting the Lateran Council, the Council of Trent, 
divers celebrated theologians, and the Roman Catechism, the De¬ 
cree says: “From all this it follows that the age of discretion 
required for Holy Communion is that at which the child can 
distinguish the Eucharist from common and material bread and 
knows how to approach the altar with proper devotion. A per¬ 
fect knowledge of the articles of faith is, therefore, not neces¬ 
sary, as a few elements alone are sufficient; nor is the full use 
of reason required since the beginning of the use of reason suf¬ 
fices. Wherefore to put off Communion any longer or to exact 
a riper age for the reception of the same is to be rejected abso¬ 
lutely, and has been repeatedly condemned by the Holy See.” 

After having thus set forth first Holy Communion doc- 
trinally from the standpoint of divine as well as ecclesi¬ 
astical law, the Sacred Congregation lays down some 
practical rules, which must be observed everywhere: 

“I. The age of discretion both for Confession and Communion 
is the time when the child begins to reason, that is about the 
seventh year, more or less. From this time on the obligation of 
satisfying the precept of both Confession and Communion be¬ 
gins. 

“IT. Both for First Confession and Communion a complete and 
perfect knowledge of Christian doctrine is not necessary. The 
child will, however, be obliged gradually to learn the whole Cate¬ 
chism according to his ability. 

“III. The knowledge of Christian doctrine required in chil¬ 
dren in order to be properly prepared for First Holy Communion 
is that they understand according to their capacity those mysteries 
of Faith which are necessary as a means of salvation, that they 
be able to distinguish the Eucharist from common and material 


AGE FOR FIRST COMMUNION 


75 

bread, and approach the sacred table with the devotion becoming 
their age. 

“IV. The obligation of the precept of Confession and Com¬ 
munion which rests upon the child, falls back principally upon 
those in whose care the little ones are, that is, parents, confessors, 
teachers and their pastors. It belongs to the Father, however, 
or to the person taking his place, as also to the confessor, accord¬ 
ing to the Roman Catechism, to admit the child to First Holy 
Communion. 

“V. The pastors shall take care to announce and distribute 
general Communion once or several times a year to the children, 
and on these occasions they shall admit not only first communi¬ 
cants, but also others who, with the consent of their parents or of 
their confessor, as has been said above, have already been admit¬ 
ted to the Sacred Table before. For both classes several days 
of instruction and preparation shall precede. 

“VI. Those who have the care of children should use all 
diligence, so that after first Communion the children shall ap¬ 
proach the Holy Table often, even daily, if possible, as Jesus 
Christ and Mother Church desire, and that they do it with a de¬ 
votion becoming their age. They should bear in mind their most 
important duty, by which they are obliged to have the children 
attend the public instructions in Catechism, otherwise they 
must supply this religious instruction in some other way. 

“VII. The custom of not admitting children to confession, or 
of not absolving them, is absolutely condemned. Wherefore, the 
Ordinaries of places, using those means which the law gives them, 
shall provide that it is done away with. 

“VIII. It is an utterly detestable abuse not to administer the 
Viaticum and Extreme Unction to children having attained the 
use of reason and to bury them according to the manner of in¬ 
fants. The Ordinaries shall proceed severely against those who 
do not abandon this custom.” 

The question concerning the age for first Communion is, 
therefore, settled. Even formerly, when, in consequence 
of a widespread custom, children were not admitted before 
the age of twelve or thereabouts, an exception was al¬ 
ways made with those who happened to be in danger of 


76 


THE SACRAMENTS 


death. For the Second Plenary Council of Baltimore 
expressly states: “Male se gerevent, nec leviter delin- 
querent sacerdotes, si pueros perspicacis ingenii sine 
7 /iatico e vivis excedere sinerent, ea incpti moti ratione, 
quod nunquam antea ad eucharisticam mensam fuerint 
admissi A 7 

The standard fixed by the decree must be adhered to 
notwithstanding old traditions or abuses. However, we 
must bear in mind that, though the seventh year is men¬ 
tioned as the period of life at which a child may and 
should be admitted to the Sacred Banquet, a certain 
latitude is allowed. Individual circumstances should 
be taken into consideration. Children differ with regard 
to natural talents, mental capacity as well as moral 
disposition. Home training, the surroundings in which a 
child lives, the school which he attends, and divers other 
factors are apt to influence his character and development. 
Some children, no doubt, are fit to make their First 
Communion at the age of seven, others must wait till 
they are eight or nine years old, and quite a number may, 
perhaps, have to be put back until they have reached the 
age of ten. The younger a child is, the stronger and 
clearer ought to be the proofs and evidences of his 
fitness. 

Who Decides the Child’s Fitness to be Admitted to 

First Communion 

3. Who shall decide whether a child is qualified to be 
admitted to First Holy Communion. The Decree says: 
‘The obligation of the precept of Confession and Com¬ 
munion which rests upon the children, falls principally 
upon those in whose care they are, that is, parents, con- 


7 Cone. PI. Balt. II, n. 261. 


FIRST COMMUNION OF CHILDREN 77 

fessors, teachers, and pastors.” The Catechism of 
Trent makes a similar statement. The parents are men¬ 
tioned first. This presupposes that the parents are good, 
well-instructed, and pious Catholics, who conscientiously 
attend to their duties and who, in presenting a child to 
the priest, are led by proper motives. But quite often 
this condition does not exist. Home life and home educa¬ 
tion are greatly neglected in our day and in this coun¬ 
try. Parents do not keep the children always by their side 
and do not watch them as they should. They allow them 
to run about the streets, even at a tender age, without 
inquiring as to what companions they go with. A writer 
of a paper published in the Emmanuel, treating of the 
preparation of children for First Communion and the 
duties of parents, justly remarks: 

“It is the preparation of the young heart for our Lord’s com¬ 
ing by the exercise of those Qiristian virtues and the formation 
of those Christian habits, which must be its stay during life. 
For this the proper sphere is the home. . . . Not only is the idea 
of the Blessed Sacrament difficult to implant in a child who is 
positively wicked, but the same is true of one who is uncared for, 
neglected, dirty, and left chiefly on the streets. It is evident that 
this must be so; for the young minds and hearts of such unfor¬ 
tunate children are harassed, sullied, and preoccupied, and the 
thought of Jesus and His mysterious love must be as strange 
to them as to the savage. Where there should be a pious love of 
God there is a premature worldliness; where there should be 
innocence, there is a precocious knowledge of all that is evil; and 
where there should be the gentleness and self-respect of one who 
possesses an immortal soul made to God’s own image, there is 
too often a coarseness and selfishness, a hardness and reckless¬ 
ness which would be disgusting even in grown men and women. 
To prepare children of this kind for their First Communion as 
the pastor’s heart would wish to prepare them, is impossible. 
Sufficient knowledge may be imparted to them, it is true, and by 
great exertions they may be brought to the Sacrament of Pen- 


78 


THE SACRAMENTS 


ance and kept in some degree of decent behavior for a day or 
two until the sacred ceremony is over. . . . But it is too prob¬ 
able that, for want of the preparation here spoken of, the marvel¬ 
lous graces which the Blessed Eucharist is intended to bring to 
the soul of the Christian will never be stirred up.” 8 

Evidently, whenever such a lamentable state of affairs 
exists (the cases are not rare) it will not be amiss 
and not contrary to either the text or the spirit of the 
late decree to claim that the pastor and the teachers of the 
parochial school who come in frequent contact with their 
pupils have a better opportunity to observe a child’s con¬ 
duct and character and not seldom will be more compe¬ 
tent to judge of his fitness for Holy Communion than 
the parents. At least the voices of the pastor and of 
the teacher should be heard and their opinion consulted, 
before the parent or guardian insists upon the child’s 
being admitted to the Sacred Banquet. Even a confes¬ 
sor, if he is a priest not connected with the parochial 
clergy, would act imprudently by allowing a child to go 
to First Holy Communion without having obtained the 
permission of the pastor. All, parents, confessors, teach¬ 
ers, and pastors, must act in harmony. Such, no doubt, 
is the true meaning and right interpretation of the decree 
of Pius X. 

That this interpretation is correct can be seen from the New 
Code, which says (can. 854) : 

§ 1. Pueris, qui propter aetatis imbecillitatem nondum hums 
sacramenti cognitionem et gustum habent, Eucharistia ne mini- 
stretur. 

§ 2. In periculo mortis, ut sanctissima Eucharista pueris mini - 
strari possit ac debeat, satis est ut sciant Corpus Christi a com- 
muni cibo discernere illudque reverenter adorare. 


8 June, 1914. 


PREPARATION FOR FIRST COMMUNION 79 

§ 3. Extra mortis periculum plenior cognitio doctrinae chri - 
stianae et accuratior praeparatio mento exigitur, ea scilicet, qua 
ipsi fidei saltern mysteria necessaria necessitate medii ad salutem 
pro suo captu percipiant, et devote pro suae aetatis modulo ad 
sanctissimam Eucharistiam accedant. 

§4. De sufiicienti puerorum dispositione ad primam commu- 
nionem iudicium esto sacerdoti a confessionibus eorumque pa- 
rentibus aut its qui loco parentum sunt. 

§ 5. Parocho autem est officium advigilandi, etiam per examen, 
si opportunum prudenter iudicaverit, ne pueri ad sacram Syn - 
axim accedant ante adeptum usum rationis vel sine sufficienti dis¬ 
positione; itemque curandi ut usum rationis assecuti et suffici- 
enter dispositi quamprimum hoc divino cibo reficiantur. 

Preparation for First Communion 

4. The question of age being duly settled, we may next 
ask, What preparation must be made for the great event? 
We must distinguish a twofold preparation, of the mind 
and of the heart. Both may be remote and proximate. 
The remote preparation may be summed up as follows: 
Let us suppose that the children of the congregation at¬ 
tend a parochial school; in this case a devoted and zeal¬ 
ous pastor, in the very beginning of the scholastic year, 
will pay a visit to the school rooms and single out those 
of his young flock whom he deems fit and worthy to make 
their first Communion during the coming season. When 
he has found them he should take them under his special 
care and impress them with the idea that they are to per¬ 
form an important action in the near future. In the ordi¬ 
nary catechetical instructions, in school and in church, these 
children should be examined more closely and be made 
more thoroughly acquainted with the doctrines of faith 
and morals, especially those that refer to the Sacraments. 
Moreover, they ought to be told that in their behavior at 
home and in school, towards their parents, their teach¬ 
ers, their classmates, they must be more careful, more edi- 


8o 


THE SACRAMENTS 


fying than perhaps they have been before. The exam¬ 
ples of such Saints as St. Aloysius, St. Stanislaus, 
St. Francis de Sales, St. Teresa, and others, may be placed 
before them. Furthermore, the priest must exhort them 
to pray devoutly, especially at Mass and Benediction of 
the Blessed Sacrament, in order that the Lord Jesus, hid¬ 
den in the Sacred Host, may help them to dispose their 
hearts for His coming. Finally, when they present them¬ 
selves for their quarterly confession, they should be 
spoken to with all the emotion and unction of a true shep¬ 
herd, so as to arouse in their souls the proper sentiments. 
Such occasional allusions, if made at the right time and 
in a becoming way, will remind the little ones that the 
eye of their pastor is watching them, and put them into 
the proper temper for the proximate preparation. 

5. The proximate preparation, as far as mental equip¬ 
ment is concerned, consists in imparting such knowledge 
of our holy religion as is necessary at that age and for the 
occasion. To meet this purpose it will be necessary to 
start a special class of first communicants, and this should 
be done at least six or eight weeks before the date ap¬ 
pointed for the reception of the Sacrament. One hour 
each day or, if this is not possible, every other day, 
should be devoted to instruction. 

Now, how much knowledge of Christian doctrine 
should these children possess before they can be admitted 
to Holy Communion? Formerly, when they had to wait 
till their twelfth or even fourteenth year, and when First 
Communion but too often meant the end of school-life, 
it was customary to make the children study the whole 
catechism, or at least to give them a review of what the 
ordinary catechism contains. Now the instruction need 
not be so complete because it takes place not at the 
end but rather at the beginning of school-life. The 


PREPARATION FOR FIRST COMMUNION 81 


Decree says: “The knowledge of Christian doctrine re¬ 
quired in children in order to be properly prepared for 
First Holy Communion is that they understand according 
to their capacity those mysteries of the faith which are 
necessary as a means of salvation, that they be able to 
distinguish the Eucharist from common and material 
bread, and approach the Sacred Table with the de¬ 
votion becoming their age.” These words must be taken 
in their correct sense. Some, it seems, thought that it 
would suffice to tell the children what the Holy Euchar¬ 
ist is, or rather what it is not, namely no common food. 
Then the little ones might be briefly taught what they 
must do to receive the Sacrament worthily, namely, that 
they must be in the state of grace, and, if not, acquire 
that state through confession. All this, they claimed 
could be explained in a few days’ or even hours’ instruc¬ 
tion. Now this is a false interpretation of the Decree. 
The children cannot have a positive knowledge of the 
Catholic doctrine with regard to the Holy Eucharist 
and the disposition required for its worthy reception, 
unless they be taught many other things which con¬ 
stitute the preliminary essentials for such knowledge. 
They must understand those articles of faith which a per¬ 
son is obliged to believe “necessitate medii /’ such as the 
existence of God, the dogma of the Blessed Trinity, of 
the Incarnation, etc. Furthermore they must be well in¬ 
structed on the Sacrament of Penance. And how can 
this be done, unless they know first what sin is, the dif¬ 
ference between mortal and venial sin, the duties which a 
man owes to God and his neighbor? Hence an explana¬ 
tion of the ten commandments, of the commandments of 
the Church, of contrition, of confession, of the virtues of 
faith, hope, and love must be given to them. Now, all 
this requires time. True, it cannot be expected that the 


82 


THE SACRAMENTS 


little ones, even if they are unusually talented, will com¬ 
prehend the matter thoroughly, but a rudimentary knowl¬ 
edge is certainly required. Pius X himself, in a letter 
which he wrote to the Cardinal Vicar of Rome, in 1905, 
insisted on the necessity of thorough instruction to be 
given to the children before the reception of the various 
Sacraments. As to Holy Communion in particular, he de¬ 
manded that each child pass a satisfactory examination 
before it was admitted. “The pastor,” lie says, “must 
inform himself of the piety and devotion of the little 
ones, and, therefore, ought to labor first that they be filled 
with a great respect for the Blessed Sacrament.” 

Hence we repeat what we said above, a short and 
superficial explanation, which is apt to give the young 
mind only a vague idea of the Eucharist, of Penance, etc., 
is insufficient, and those pastors who give no more do not 
do their whole duty. 

From the moment that the class of first communicants 
is started, and during the whole time of its progress, 
hand in hand with the mental equipment, the hearts of 
the children, too, should be prepared to become fit abodes 
for the King of Heaven. The catechetical instructions 
should not be dry recitations, but interwoven with ex¬ 
hortations and pious thoughts, so as to arouse holy affec¬ 
tions in the souls of the young listeners. The instruc¬ 
tions must be made so attractive that they instinctively 
feel the sacredness of the subject matter. 

We do not deny that this work of preparation requires 
more than ordinary skill. But there is no reason to he 
discouraged. Let the priest whose duty it is to teach 
a first Communion class, do his best, then the Lord will 
not fail to supply the necessary grace, for which the 
priest should constantly pray. Let him often beseech our 
Saviour in the Blessed Sacrament to inspire him with the 


PREPARATION FOR FIRST COMMUNION 83 


right thoughts and sentiments, that he may he a fit and 
worthy guide to the little ones, and lead them to their 
Id vine Friend and Master. The pains which are taken 
in this great and important work will earn for the priest 
who is imbued with the right spirit and actuated by the 
right motive, an abundance of merits in heaven, and fill 
his heart with the choicest consolations here below.* 

\ he communicants should go to confession at least 
once a month from the moment the special class is 
started, it. helps them to realize the evil of sin and the 
necessity of cleansing their souls thoroughly for “the 
great act.” It, will give the confessor an opportunity 
to correct certain bad dispositions, such as anger, stub¬ 
bornness, disobedience, lying, impurity. The will of the 
child may he strengthened hy shaping the still impres¬ 
sionable heart. Sparks of good qualities and dormant 
sentiments of piety may he fanned into a burning flame. 
The penitential absolution itself, the grace of the Sacra¬ 
ment, will wash the souls clean before the great day ar¬ 
rives, so that they will appear as spotless lambs before 
the Id vine Shepherd. 

(). Immediately upon the opening of the class, the 
children should he exhorted to redouble their zeal in 
prayer, in good behavior, in mortification. Rut this 
should he done so as not to create a distaste for these 
things, lest sanctity be looked upon with a sort of aver- 


u We may quote the word* of 
Tilth op Dupanloup: “Nothin* to me 
in comparable with the recollection* 
/ ha ■/>• of the weekly caf'chi*m in¬ 
struction* f preceding first commu¬ 
nion J. No preaching however elo¬ 
quent, no ministry however con dol¬ 
ing, equals tint, for there one tee* 
more clearly than anywhere eJ«e the 
beautiful work of God in human 
souls, the true nobility, the divine 


foundation there is in each child; 
the awakening of all that is best in 
their nature*, the struggle between 
good and '-vil, in which one tee* the 
strength and tenderness of God'* 
rny*teriou* power and action on ca/.h 
individual soul, and that at an age 
when impressions are strongest and 
most la*ting, for all the hope* and 
fears of the future are there,” 


S 4 


THE SACRAMENTS 


sion, as a restraint to be shaken off as soon as the day 
of first Communion is past. Lead the children to church 
yourself each time the class is over, and for five or ten 
minutes recite a few prayers with them before the Blessed 
Sacrament, not only prayers found in books, but spontan¬ 
eous expressions of the heart. See that they move slowly, 
and genuflect devoutly. As far as mortification is con¬ 
cerned, extremes should be avoided. It is better to ask a 
few easy things, which will be done with pleasure, than to 
impose many difficult ones, which the children will assume 
only with reluctance. Tell them that on one day of the 
week, say Friday, they should restrain their appetite a 
little by curtailing their dinner to three-quarters of an 
ordinary meal or by refusing delicacies (cakes, fruit, etc.), 
offered to them, and to do this for the love of Jesus. Also 
remind them that they (the girls especially) should not 
think so much of their dress, of new clothes, presents, etc.; 
this will help to curb pride and ambition. 

Retreat before First Communion 

7. When the catechetical instruction is over, all hav¬ 
ing been duly examined in Christian doctrine, the neces¬ 
sity of concentrating attention upon the great event in¬ 
creases. For this reason the children ought to take part 
in religious exercises or make a kind of retreat under 
the immediate supervision of the pastor. These exer¬ 
cises should not last longer than three days, two or three 
hours in the morning and as many in the afternoon. In 
the morning all should assist at Mass. The rest of 
the time should be divided between meditations, spiritual 
reading, examination of conscience, making the Way of the 
Cross, reciting the Rosary, visiting the Blessed Sacra¬ 
ment, etc. The meditations must not be too long; half 
an hour, we believe, is enough—once in the morning and 


FIRST COMMUNION DAY 


85 


once in the afternoon. Accommodate yourself to the 
mental capacity of your hearers. Hence, avoid high- 
sounding words and abstract theories, rather awaken the 
attention of the class by little stories and examples chosen 
from the lives of the saints. 

During the retreat the children should keep perfect 
silence, at least as long as they are in and around the 
church. Encourage them to cultivate the spirit of recol¬ 
lection as far as possible also at home. 

The parents should be warned from the pulpit on the 
previous Sunday not to disturb their little ones too much 
during these days by overburdening them with work, and 
still less to expose them to dangers and occasions of sin. 

The spiritual exercises, to be fruitful, should be con¬ 
ducted by a priest, as a rule by the pastor himself; only 
things of minor importance, such as spiritual read¬ 
ing, recitation of the Rosary, may be left to Sisters or 
lay teachers. It is scarcely necessary to say that the 
children must be properly drilled in the different cere¬ 
monies. Show them how to walk up the aisle of the 
church to the altar or railing, how to fold their hands, 
to hold their head, to genuflect, etc. Good manners in 
church acquired by training in early youth are apt to re¬ 
main for life. 


First Communion Day 

8 . How shall the first Communion ceremony be con¬ 
ducted ? Before the new decree was issued, it had been 
the custom in many places to celebrate first Commun¬ 
ion with much solemnity. A great display was found 
to be in order. Many thought that a deep impression 
would thereby be made upon the children, who would 
remember the ceremony all their life and consequently 
be strengthened in the faith. However, experience has 


86 


THE SACRAMENTS 


proved that in spite of these well-meant efforts a great 
many went astray. The reason seems to be that the 
children were withheld from the Holy Sacrament too 
long. Instead of admitting them at a very early age, 
while their hearts were still pure and innocent, they were 
made to wait until, perchance, their souls became sullied, 
and their faith weakened. Then we tried to make up 
for it by some solemn festivity on the first Communion 
day, just as if external pomp could supply what had been 
neglected before. The new decree discountenances the 
attempts made in the line of excessive display and recom¬ 
mends private admission to first Communion. This does 
not mean that no solemnity of any kind should be resorted 
to; only let us be careful not to put too much confidence 
in formalities. The main thing in preparing a child for 
first Holy Communion is to instill into his heart a lively 
faith and an ardent desire for the heavenly Food and 
union with God. 

If the children are admitted to first Communion in 
groups, it should not be done, as formerly, in grand 
style, but with simplicity as to clothes and dress. Only 
at the general Communion, which, according to the de¬ 
cree, should take place once or several times a year, and 
in which all children who have been admitted during 
the course of the year or in former years participate, 
will a festive solemnity be in order. To what extent or 
in what form these solemnities had best be arranged, 
apart from diocesan regulations, must be left to the judg¬ 
ment of each pastor. Quite often it will be well to let 
the children march in procession to church with candles 
in their hands. Renewal of the baptismal vows, con¬ 
secration to the Sacred Heart of Jesus or the Blessed 
Virgin, enrollment in the Confraternity of the Scapular 
will help to make the celebration more impressive. Some 


FIRST COMMUNION OF CHILDREN 87 


prayers such as acts of faith, hope, love, contrition, may 
be recited in chorus. Whenever the Mass is a High 
Mass this should be done before Mass starts; at a Low 
Mass it can be done during the Holy Sacrifice, but only 
at intervals, in order to give the communicants an op¬ 
portunity to say some prayers of their own in silent de¬ 
votion. After Mass, when the people begin to leave the 
church, the communicants should stay for a few minutes 
and make a short thanksgiving in common. “The pastor 
will profit by this occasion to make a strong appeal to 
the parents in behalf of the thorough Christian education 
of their children; the sacred duty of sending the children 
to Catholic schools and institutions wherever possible 
and as long as possible; the duty of guarding the children 
against the dangers and occasions of sin all around 
them. ,, 10 

Preparing Children who do not Attend the 
Parochial School 

9. What we have said thus far about preparation for 
first Communion refers principally to children trained 
in parochial schools. Unfortunately, there is still many 
a congregation without a parochial school, where the chil¬ 
dren are compelled to attend a public school. These 
children deserve our attention all the more because they 
are in greater need. Hence, wherever it can be done, 
these children should be kept away from school altogether 
for six or eight weeks, because the catechetical instruc¬ 
tions will occupy all their time and energy. If they can¬ 
not conveniently miss school, the pastor should arrange 
the hours of instruction so as not to interfere with school 
work. Children who live in rural districts, too far away 
from church (ten or more miles) to come to town regu- 


10 Archbishop Messmer, Circular Letter, May i, 1911, 


88 


THE SACRAMENTS 


larly and attend a first Communion class, ought to board 
nearby to secure the benefits of daily instruction. If the 
parents are too poor to pay their board, the pastor should 
perform a work of charity and pay for it himself, or in¬ 
duce some wealthy members of the congregation to do 
so. The same may be said with regard to cases where 
the parents are not able to procure the necessary cloth¬ 
ing, etc., for a child old enough to make his first Com¬ 
munion. A zealous priest will not shrink from pecuni¬ 
ary sacrifices when a soul’s salvation is at stake. 

io. Your pastoral zeal may undergo a severe trial when 
you meet with certain stray sheep. Thus you will some¬ 
times find grown-up boys and girls, twenty or more years 
old, who have not yet made their first Communion. 
These, if they are detained by work or in any other way 
prevented from attending the regular class, must be in¬ 
structed privately in the same manner as converts. The 
saddest cases, however, are those of children whose par¬ 
ents are only nominal Catholics, who, misled by care¬ 
lessness, prejudice, false ambition, etc., send their off¬ 
spring to a public or non-Catholic school, though there 
is a good Catholic school available. With some pastors 
it is a rule not to admit such children to first Communion 
until they have attended the parochial school for at least 
one year. This demand is certainly not unreasonable, 
but we doubt whether it can be enforced under all 
circumstances. The gross ignorance of such children, 
the difficulty in getting them to come to school, the in¬ 
difference or bad example they witness at home, and the 
evil influence thus exercised upon their souls, may he 
a very sore trial to a priest’s heart. The first temptation 
undoubtedly is to abandon these unfortunate children al¬ 
together and to cast the responsibility for their loss on 
the parents. But to yield to this temptation would be 


FIRST COMMUNION OF CHILDREN 89 


wrong and show a want of the love that befits a true 
shepherd of souls. The example of our Lord and His 
Apostles teaches us to act differently. They again and 
again preached the Gospel to the descendants of the 
house of Israel, although it seemed, and actually was 
with many, a hopeless task. With kindness and un¬ 
wearied patience, therefore, ought the pastor to deal with 
these stray sheep; he ought to go in search of them and 
not wait until they come of their own accord; he should 
start a separate class for them, if there be many, to give 
them special instructions if they do not get along well 
with the other children, whose religious education, owing 
to the parochial school training, is more advanced. After 
they have been duly prepared and found well disposed, 
holy Communion may not be refused to them simply be¬ 
cause the parents are negligent and careless, since it 
would be wrong to make a child suffer for the faults of 
his father and mother. Who knows but what such a 
child may, in God’s providence, be destined to become 
an instrument for bringing back his parents to their duty! 

11. As to the day to be set apart for first Commun¬ 
ion, nothing definite can be said. Wherever there are 
diocesan regulations determining the exact date, these 
must be observed. Otherwise it is proper to choose a 
day during the Paschal season, so that the children who 
are of the required age may simultaneously attend to 
their Easter duty. When a priest attends an outlying mis¬ 
sion, or several of them, he should set apart a certain 
season during which the children may have an oppor¬ 
tunity to be prepared for first Communion. 11 

ll The following books are suit* zum ersten Kommunionunterricht, 
able for instructing a first Commun* Prayers for First Communion 
ion class: Furniss, Tracts of Spirit - Classes, Lasance. A pious Prep- 
ual Reading, Brennan, My First oration for First Holy Commun- 
Communion, Schmitt, Anleitung ion with a Retreat of Three Days, 


90 


THE SACRAMENTS 


Rule VI of the Decree says: “Those who ha\e the 
care of children should use all diligence in order that 
after first Communion the children shall approach the 
Holy Table often, even daily, if possible, as Jesus Christ 
and Mother Church desire, and that they do it with a 
devotion becoming their age.” 

Mindful of this ardent wish of the Holy Father Pius 
X, every pastor of souls should take pains to get the 
children accustomed to receive holy Communion fre¬ 
quently. Special days of the week ought to be set apart 
for this purpose. The hour for the children’s Mass 
should be early enough to enable the children to get home 
for breakfast before school starts. For the children who 
live too far from church a light meal should be pre¬ 
pared in the schoolroom. “If parents and teachers co¬ 
operate, the desire of Communion will be born in these 
young souls, the grace of God will develop it. But we 
must second this divine work, we must wage war on sin 
and evil inclinations, we must teach the children to over¬ 
come their budding passions, to correct the faults which 
they know our Lord will not like to find in their hearts 
when He comes.” 12 

Some have feared that the execution of the Roman 
decree might take large numbers of our children away 
from the parish school after they have made their first 
Communion. This will not be the case if every priest 
engaged in pastoral work does his duty. The labor of 
the sacred ministry, it is true, has increased, but this is 
not a sufficient cause for finding fault with the con¬ 
ditions which confront us. Serious efforts should be 
made and effective measures be taken to disabuse mis¬ 
guided parents of their false notions. A recent writer 
says: 

12 Emmanuel, March, 1914, p. 108. 


FIRST COMMUNION OF CHILDREN 


9i 


“To defer First Communion until ten, twelve, and even four¬ 
teen years on the ground that no instruction can be given to 
very many of our children after their first Communion is un¬ 
justifiable. Even granted that this be the only remedy, all chil¬ 
dren should not be denied for years the graces of the Blessed 
Sacrament because some cannot or will not continue their re¬ 
ligious instruction after First Communion. Even granted that 
this prolonged instruction is an advantage for some, who will 
measure the disadvantage—the loss of first innocence—which is 
always to be deplored and might have been avoided by receiving 
the Holy Eucharist in more tender years ?” 13 

The decree of Pius X concludes as follows: “He 
[the PopeJ has commanded all the Ordinaries that the 
present Decree should be made known not only to the 
pastors and the clergy, but also the people, to whom it 
shall be read yearly, at Easter time, in the vernacular.” 

The priest in charge of a parish will do well to add 
a few remarks of his own, according as local conditions 
suggest. 

“All the zeal of the pastor is marred unless the parents also 
do their part. They are bound, at least, to do two things. First, 
they must see that the children attend the special instructions 
which are given to first communicants. Is it not very hard 
upon the priest, and a proof of great indifference to Almighty 
God when children are allowed by their parents persistently to 
stay away from and to neglect that very instruction which is es¬ 
pecially intended to make them less unworthy and less unpre¬ 
pared for this, one of the greatest events of their lives? ... In 
the second place comes the wider and more difficult duty of 
training up the child in piety and spiritual feeling, so that when 
our Lord comes, He may come to a heart that is truly able to 
give Him a welcome and an abiding dwelling place.” 14 

13 Eccles. Review, Vol. XLIII, p. 14 Emmanuel, June, 1914, P- 215. 
488. 


92 


THE SACRAMENTS 


Article V 

THE HOLY SACRIFICE OF THE MASS 

I. It is a dogma, “de fide tenendum ” that the Holy Eu¬ 
charist is not only a Sacrament to be taken as a spiritual 
food in Holy Communion, but also a Sacrifice to be of¬ 
fered in the Mass. “Si quis dixerit in Missa non 
offerri Deo verum et proprium sacrificium aut quod of- 
ferri non sit alind quam nobis Christum ad manducan- 
dum dari, anathema sit.” 1 Without entering into a de¬ 
tailed discussion of the particular way in which the sacri¬ 
ficial character manifests itself, such as is given in dog¬ 
matic theology or liturgy, we may briefly say this: It is 
in and through the consecration that Jesus Christ, the God- 
man, offers Himself mystically to His heavenly Father, 
there exists an intimate connection between this obla¬ 
tion and the one which took place on Calvary. The Sacri¬ 
fice of the Mass is a representation and reproduction of 
the Sacrifice of the Cross, the greatest and most sublime 
act of worship which has ever occurred on earth. “Una 
eademque est hostia,” says the Council of Trent, “idem 
nunc offerens sacerdotum ministerio, qui seipsum tunc 
in cruce obtulit t sola offcrendi ratione diversa 2 In 
Holy Mass we possess a most perfect and most wonder¬ 
ful means for rendering adequate homage to the Divine 
Majesty, as both the victim and the offerer are none 
other than He of whom it has been said: “This is My 
beloved Son, in whom I am well pleased.” 3 

We must not be surprised, therefore, that from the 
very beginning of the Church the greatest care has been 

1 Cone. Trid., Sess. XXII, c. i. 2 Cone. Trid., . . . 

3 Matt, iii, 17. 


THE HOLY SACRIFICE OF THE MASS 93 


taken to have the holy mysteries celebrated with a zeal 
and devotion worthy of their dignity. The early Chris¬ 
tians considered it the highest favor and happiness to be 
present at this act of worship. All the trials, sorrows 
and afflictions their enemies heaped upon them, all the 
joys, pleasures and gratifications the world held out to 
them, appeared as nothing in their sight when they knelt 
in silent adoration before the King of kings, hidden under 
the species of bread and wine, and laid on the altar as a 
Lamb slain for the salvation of men. No persecution, 
fine, or punishment could prevent them from flocking to 
the hidden and secret places where they were allowed to 
take part in the Eucharistic Sacrifice. And as it was at 
that early age, so it was ever afterward, when the Catholic 
Church was persecuted and her members were pro¬ 
scribed, as, for instance, in England during the Refor¬ 
mation; in France during the revolution; in Germany 
during the “Kulturkampf ”; and so it is to-day in heathen 
and barbarous countries. There is a wonderful power of 
attraction in the Mass, drawing the hearts of Catholics 
towards the altar and the church. We may, indeed, at 
times be astonished that the justice of God permits men 
to live and prosper in spite of the numberless horrible 
crimes committed every day. Why, we may feel tempted 
to ask, does not a universal deluge destroy this impious 
generation or sweep whole nations from the face of the 
earth? The answer lies in the words of the prophet: 
“In that day there shall be an altar of the Lord in 
the midst of the land of Egypt.” 4 And again: “From the 
rising of the sun even to the going down, my name is 
great among the Gentiles, and in every place there is 
a sacrifice, and there is offered to my name a clean obla- 


41®. XIX, 19. 


94 


THE SACRAMENTS 


tion.” The most atrocious crimes and the most loath' 
some sins committed by human malice find their expia¬ 
tion in that continuous act by which the Son of God offers 
Himself ever anew to His Father on the altars of the 
Catholic Church. Woe to this world if the powers of 
hell should ever succeed in abolishing the Sacrifice of the 
Mass, or in reducing its influence to a minimum! 

The Sacrifice of the Mass and the Priesthood 

2. Where there is a sacrifice, there must be a priest¬ 
hood. In the Old Law, God was pleased to entrust 
one tribe, that of Levi, with the right and duty of offer¬ 
ing victims in the sanctuary and thereby keeping the fire 
of devotion burning in the hearts of His people. In the 
New Law, not everyone is permitted to ascend the altar 
to make oblation to the Most High, but only those whom 
the Holy Ghost has chosen, who have been properly or¬ 
dained, and to whom, in the rite of ordination, the words 
have been duly addressed: “Receive the power of of¬ 
fering sacrifice to God and of celebrating Masses both 
for the living and for the dead, in the name of the Lord.” 

Whence do the priests of the Catholic Church derive 
their dignity, that sacred character so loved and revered 
by pious souls, so hated and ridiculed by the enemies 
of our religion? The answer is, from the Eucharistic 
Sacrifice. In the heavenly light which goes forth from 
the altar the minister is enveloped with a celestial splen¬ 
dor. Bishop Ullathorne in a sermon said: “Consider, my 
brethren, what this priesthood is, what a call, what a gift, 
what a sublime communication of the sacerdotal character 
of Christ. It is the prerogative of mercy, which the 
Incarnate Son hath won over the justice of the Eternal 
Father, yet, without defeating justice; it is the power 


THE HOLY SACRIFICE OF THE MASS 95 

which God exerts over God for the pardon of the human 
race; it is the very function of grace and mercy and it 
is committed to human keeping. The acts of this power 
are efficacious even unto the portals of hell and even to 
the gates of heaven; nay, they go beyond the gates and 
reach that golden altar which is before the face of God, on 
which stands the Lamb forever slain and forever plead¬ 
ing mercy. The priest is the agent of the Incarnate 
God and the dispenser of His grace, His truth and life. 
‘Let a man so account of us,’ says St. Paul, ‘as the minis¬ 
ters of Christ and the dispensers of the mysteries of 
God.’ ” 5 

3. The intimate union into which the priest enters 
with the Divine Saviour, when he stands at the altar as 
His representative, the sublime act performed in the 
holy Sacrifice, imposes upon every priest the obligation of 
leading a life worthy of his calling. “The title alter Chri¬ 
stas” says Cardinal Manning, “is both a joy and a re¬ 
buke.” It ought to be for us a constant impulse to a 
higher degree of perfection. The very thought of a 
priest committing a mortal sin is too revolting to dwell 
upon. A priest is set apart for God’s glory, and upon his 
whole person, both soul- and body, are written, as it 
were, in golden letters, like on the diadem of the High 
Priest, the words “Sanctum Domino Can it be possi¬ 
ble that the ordained minister of Christ and His Church 
should ever lose sight of his end and destiny? We 
should certainly not believe it if sad experience did not 
prove the contrary. Priests may by mortal sin sully 
the robe of virtue and innocence in which they should 
always be clothed. The worst thing, however, is that 
in this unfortuna-te state they sometimes dare to ascend 


5 I Cor. iv, 1. 


9 6 


THE SACRAMENTS 


the altar, touch the Holy of Holies, and offer the Immac¬ 
ulate Lamb of God with hands polluted and hearts de¬ 
filed by grievous sin. All the outrages our Lord suffered 
from His enemies did not hurt Him so deeply as the 
treacherous kiss impressed upon His lips by the apostate 
Judas. “If my enemy had reviled me, I would have 
readily borne it,” Jesus could say with David, and He 
can say the same of a priest who has the hardihood to 
offer the Holy Sacrifice with mortal guilt on his soul. 
After this sacrilegious crime has been committed once, the 
way is too often paved to final impenitence and utter re¬ 
probation. To such an unfortunate man nothing is sacred. 
St. Alphonsus, commenting on the passage of Holy Scrip¬ 
ture which says that “The wicked man, when he is come 
into the depths of sin, contemns,” declares : “This wicked 
man is the priest who sins through malice; he contemns 
and despises chastisements, admonitions, the presence of 
Jesus Christ, who is near him on the altar; he despises all 
and blushes not to surpass in malice Judas, the traitor.” 
What will be the end of such a renegade priest? “In the 
land of the saints he hath done wicked things, and he shall 
not see the glory of the Lord.” The end will be, first, aban¬ 
donment by God, and then hell. 6 If you should ever 
have the misfortune to fall into a mortal sin, hasten as 
quickly as you can to go to confession, wash off the 
stain, no matter what sacrifices you may have to make, 
how much money, time, and humiliation it may cost you. 
Better all this than to say Mass in that state. Do not 
be satisfied with mere contrition, for the lav/ of the 
Church is clear and evident. “Probet autem seipsum homo. 
Ecclesiastica autem consuetudo declarat, earn pro- 
bationem necessariam esse , ut nullus sibi conscius pec « 


6 Ullathorne, Ecclesiastical Discourses. 


THE HOLY SACRIFICE OF THE MASS 97 


cati mortalis, quantumvis sibi contritus videatur, absque 
pracmissa sacramentali confessionc ad sacram Euchari- 
stiam accedere debeat.. .Quod a christianis omnibus , etiam 
ab Us sacerdotibus, quibus ex officio incubuerit celebrare 
haec sancta synodus perpetuo servandum esse decrevit, 
modo non desit illis copia confessoris. Quodsi necessi¬ 
tate urgente sacerdos absque praevia confessione cele- 
braverit, quam primum confiteatur.” 7 

4. “Hodie celebravi, eras celebrabo.” These words 
ought to ring continuously in a priest’s ears as a warn¬ 
ing to avoid whatever is not in accordance with the posi¬ 
tion he holds as mediator between God and men. The 
purity with which his soul should be adorned does not 
consist simply in freedom from mortal sin. He must 
also strive to avoid venial sin as far as human weak¬ 
ness allows. Do you wish to have a proof for this? 
Just think of the washing of the feet performed by our 
Divine Redeemer previous to the institution of the Holy 
Eucharist at the first Mass ever celebrated. When the 
Apostles wondered at this strange action of their Master, 
they were given to understand that it symbolized the purity 
of heart required in those who desired to partake of the 
Holy Mysteries. “Let no one,” remarks St. Bernard, 
“disregard little faults, for it was said to St. Peter that, 
unless Christ purifies us, we shall have no part in 
Christ.” The life, the whole exterior and interior of a 
priest ought to be such as to inspire those with whom 
he comes in contact with a love of virtue. This is beau¬ 
tifully expressed in the Roman Pontifical, in the exhor¬ 
tation which the bishop gives the candidates before or¬ 
dination : <c Itaque, filii dilectissimi, servate in moribus 
vestris castae et sanctae vitae integritatem. Agnoscite 


7 Cone. Trid., Sess. XIII, c. 7. 


98 


THE SACRAMENTS 


quod agitis, imitamini quod tractatis; quatenus mortis 
Dominicac my s ter mm celebrantes mortidcare membra ve- 
stra a vitiis et concupiscentiis omnibus procurers. Sit 
doctrma vestra spiritualis medicina populo Dei. Sit 
odor vitae vestrae delectamentum ecclesiae Dei, ut prae- 
dicatione atque exemplo aedidcetis domum, id est fami- 
liarn Dei .” To comply with this warning, a priest should 
cultivate especially those virtues which are his professional 
ornaments, viz.: charity and chastity. “The pastor’s of¬ 
fice is the highest discipline of charity,” says Cardinal 
Manning; “between the beginning and ending of his life 
charity is the urgent motive which constrains, sustains, 
and spends all his living powers. He knows himself to 
be vicarius charitatis Cliristi.’* As to chastity, Cardinal 
Gibbons in his book The Ambassador of Christ observes: 
“Chastity is the most glorious, the most distinctive, and 
the most indispensable ornament of a priest. There is 
no vice which people more abhor, which they are less dis¬ 
posed to condone, than clerical incontinence. All trans¬ 
gressions have a peculiar malice in a priest, but inconti¬ 
nence is a moral leprosy that not only renders him loath¬ 
some in the eyes of God and man, but dulls the sense of 
decency and self-respect in himself. He has little regard 
for his reputation, for a healthy public opinion, for the 
scandal he brings to the Church and her members. All 
these considerations he sacrifices on the altar of passion.” 
The Son of God, when living on earth, admitted to his 
company only chaste and pure souls. His Virgin Mother, 
St. Joseph, St. John the Baptist, the Apostles, above all 
the Beloved Disciple, were persons of unblemished purity. 
Can it be otherwise now ? Can the same Son of God per¬ 
mit a priest who is a slave of sensuality to rest upon His 
breast in the Holy Sacrament? Certainly not. Pure 
must be the hands that hold the virginal Flesh, pure the 


PREPARATION FOR HOLY MASS 


99 

lips that are reddened with the Sacred Blood, pure the 
heart into which enters the Immaculate Lamb. 

Preparation for Holy Mass 

5. How should the priest prepare for the celebration 
of Mass? “Instante celebratione totis viribus [sacerdos] 
curare debet, ut in ara cordis ignem divini amoris succen- 
dat, actusque eliciat diversariun virtutum qui heroici sunt 
et tanto sacrificio quantum fieri potest convenientes 8 
When Jesus Christ, the High Priest of the New Law, was 
about to enter the Holy of Holies, that is, to offer up the 
bloody Sacrifice, He first communed with His heavenly 
Father in the Garden of Olives. Thus also the priest, 
before he ascends the altar, should awaken in his heart 
such thoughts and emotions as are in accordance with the 
sacred act he is about to perform. This is done by med¬ 
itation, for “in meditatione mca exardescet ignis.” St. 
Alphonsus bitterly complains that so many priests neglect 
this powerful means of sanctification. “How can the 
priest,” he says, “celebrate Mass with devotion unless he 
has first made mental prayer? I should be satisfied with 
half an hour, and in some cases even with a quarter of an 
hour, but a quarter is too little. There are many beau¬ 
tiful books containing meditations as a preparation for 
Mass, but who makes use of them ? It is through neg¬ 
lect of meditation that we see so many Masses said 
without devotion and irreverently.” These words of the 
Holy Doctor are but too true. It is a pity to behold priests 
never engaging in mental prayer, except during a re¬ 
treat, on the pretext that they have no time for this 
spiritual exercise, or no skill and taste for it. Do not 
follow their example. Rise early enough every morning 


8 Card. Bona, De Missae Celebr., c. 5. 


100 


THE SACRAMENTS 


so that you may have ample time to prepare yourself for 
the Holy Sacrifice by half an hour’s meditation. Do not 
allow anyone to disturb you. Lay aside all profane and 
worldly reflections, drop all your cares and troubles. The 
first-fruits of the day belong to God and your soul. The 
collection of oral prayers called “Praeparatio ad Missam ” 
contained in the Missal, will come handy, as it is very 
apt to arouse the proper emotions in a priest’s heart. If 
you cannot recite the whole of it, say at least a part, such 
as the orations, or the one or other psalm. Last but not 
least, see to it that you have finished Matins and Lauds 
of the Office for the day, for this is obligatory, though 
only “sub veniali”; hence, if possible, “anticipate” the 
evening before, as you may not have sufficient time in 
the morning. Your meditation and preparation being 
over, slowly walk to the church, wearing your clerical 
garb, i e., the cassock. Do not stand around and chat 
with members of the congregation, whom you may chance 
to meet on the way, but go directly to the sanctuary. 
The sacristy is a holy place. It is an abuse to talk there 
on profane subjects, to laugh, to joke, to read newspapers, 
especially before Mass. Your devotion and attention, if 
you had any, will surely evaporate if you engage in such 
practices. Do not allow anyone to accost you in the 
sacristy when you are ready for celebration. Immediately 
after you have entered, vest yourself, and while putting 
on the vestaments say the different prayers which are of 
obligation. The specific formula of the Mass should be 
arranged before you go to the altar. Look up the Ordo 
every day, lest you make mistakes. 

Observance of Mass Rubrics 

6 . In the celebration of the Mass the rubrics must be 
observed to the minutest detail. They bind under sin. 


OBSERVANCE OF MASS RUBRICS 


IOI 


By setting them aside, or carrying them out negligently, 
you will bring punishment on yourself; by observing 
them you perform so many acts of obedience by which 
you will acquire merits and eternal recompense. “In his 
[ritibus] sane vel minimum apicem adiicere, toilere ant 
ullo modo immutare nefas est. Nullus enim in peragendo 
hoc sacrificio ritus adhibetur, nulla caercmonia quae inanis 
aut supcrvacanca citra impietatem existimari possit.” 9 ’ 
The tone of your voice, the position of your hands, the 
movements of your head, your genuflections must all be 
exactly as the rubrics prescribe. Do not offend the pious 
worshippers by giving a bad example. Thus, for instance, 
it is improper to become uneasy when something is not 
in order, to scold the servers, to give commands with a 
loud voice, to look around at every little noise in church, 
to turn and move more like an actor than like a sacred 
minister, or to proceed in a slovenly way, to yawn or 
groan, to pronounce the words too fast, 10 to mutilate syl¬ 
lables. A priest in celebrating the Holy Sacrifice takes 
the place of Christ; everything in and about him, there¬ 
fore, should breathe devotion, holiness, and charm and 
inspire faith and respect for the Sacred Mystery in all 
who are present. “Sacerdotium in terris peragitur, sed 
instar caelcstium munerum est computandum says St. 
Chrysostom. Especially that part of the Mass called the 
Canon should be performed in all its details with the 
greatest reverence and attention. “Cum perveneris ad 
sacrum canonem,” St. Bonaventure exhorts, “recollige 
mentem, no per diversa vagetur, appone diligentian ma- 
gnam in signis et actibus, maiorem in verbis, maximam in 
intentioneC 

9 Cone. PI. Balt. II, n. 357. less than a quarter of an hour com- 

10 St. Alphonsus is of the opin- mits a mortal sin. ( Theol. Mor., 
ion that a priest saying Mass in c. VI, n. 400.) 


102 


THE SACRAMENTS 


7. After Mass follows a suitable and proper act of 
thanksgiving. The Missal and Breviary contain a series 
of prayers adapted for this purpose. They are not of 
obligation, but merely directive. Any form of prayer, 
whether oral or mental, suffices. As to the length of time 
which should be spent in thanksgiving, no rule exists. 
The rubrics only say “aliquantulum,” but we think it is 
by no means too strict to maintain with St. Alphonsus that 
at least a quarter of an hour should be devoted to this 
act. It is advisable to perform it publicly in the church 
or sanctuary (not in the sacristy), so that the people may 
witness it and be induced to do the same after Holy 
Communion. In some places, especially in country mis¬ 
sions, a priest is often disturbed in his devotion after 
Mass. Affairs of all kinds, temporal and spiritual, claim 
his attention. If they do not take too long, it is best to 
settle them at once; if they require some time, tell the 
people to wait till you have finished your prayers. The 
Eucharistic Lord in the celebrant’s heart has at least 
as much right to be heard and attended to than any one 
else. 

How Often Shall a Priest Celebrate Mass 

8. How often shall a priest celebrate Mass? Priests 
who have charge of souls are obliged sub gravi to celebrate 
Mass on all Sundays and holydays of obligation in order 
to give those who are entrusted to their care an opportun¬ 
ity of complying with the ecclesiastical precept. 

According to the new Code (Can. 216) every diocese 
must be divided into distinct territorial parts, each part 
having its own church with the people assigned thereto 
and a rector as pastor (parochas proprius) placed over 
them. These parts are called parishes; within an Apos¬ 
tolic Vicariate or an Apostolic Prefecture, quasi-parishes. 


OBLIGATION OF SAYING MASS 


103 


The obligation incumbent upon the pastor of applying 
the fruits of the Mass to his people is specified in Canon 
466: 

§ 1. Applicandae Missae pro populo obligatione tenetur pa- 
rochus ad normam Can. 339 [omnibus diebus Dominicis et festi- 
vis de praecepto, etiam supprcssis], quasi-parochus ad normam 
can. 306 [diebus ibi enumerates]. 

§ 2. Parochus qui plures forte paroccias aeque principaliter 
unitas regat aut, praetcr propriam, paroeciam aliam vel alias 
in administrationem habeat, unam tantum debet Missam pro 
populis sibi commissis diebus pracscriptis applicare. 

§3. Ordinarius loci iusta de causa permitterc potest ut paro¬ 
chus Missam pro populo alia die applicet ab ca qua hire adstringi- 
tur. 

§4. Parochus Missam pro populo afplicandam eelebret in ec- 
clesia paroeciali, nisi rerum adiuncta Missam alibi celebrandam 
exigant aut suadcant. 

§ 5. Legitime absens parochus potest Missam pro populo ap- 
plicare vel ipse per se in loco in quo degit, vel per sacerdotem qui 
eius vices gerat in paroecia. 

[It has been decided that pastors in the United States are real, 
canonical pastors ( parochi ), having all the duties and obligations 
pertaining to such an office and according to canon 466 and 399 
are specifically bound to apply the Missa pro populo on Sundays 
and on feast-days of obligation (including those that have been 
suppressed), this obligation binding them in conscience unless 
dispensation or commutation be received from the Holy See.”] 

What about priests who are not engaged in parochial 
work? Are they free to say Mass or not, as they please? 
The Code says that all priests, irrespective of an office 
which they hold or the particular obligation they have as¬ 
sumed, are bound to say Mass several times a year. Bish¬ 
ops and religious superiors are admonished to see to it 
that the priests under their jurisdiction celebrate Mass 
on all Sundays and holydays of obligation: 

“Sacerdotes omnes obligatione tenentur Sacrum litandi 


104 


THE SACRAMENTS 


pluries per annum; curet autem Episcopus vel Superior re- 
ligiosus ut iidem saltern singulis diebus dominicis aliisqne 
fcstis de pracccpto divinis operentur.” (Can. 805). 

What about Mass on week days? Apart from an of¬ 
fice or benefice or any other special obligation, there is no 
law commanding a priest to celebrate on these days. How¬ 
ever, priests are exhorted to offer the Sacred Mysteries 
every day unless there be some reasonable cause to 
prevent them. The author of the Imitation of Christ 
says: ‘‘When a priest celebrates Mass, he honors God, 
he rejoices the angels, he edifies the Church, he helps the 
living, he obtains rest for the dead, and makes himself 
partaker of all that is good.” St. Thomas remarks: 
(< Quidam dixerunt, quod sacerdos potest omnino a con- 
secratione licite abstinere, nisi teneatur ex cura sibi com - 
missa celcbrare. Sed hoc irrationabiliter dicitur, quia unus- 
quisque tenetur uti gratia sibi data quum fucrit opportu - 
nnm, secundum illud (2 Cor. VI, 1): f Exhortamur ne in 
vacuum gratiam Dei recipiatis! Opportunitas autem sacri- 
ficii offerendi non solum attenditur per comparationem ad 
ddeles Christi, quibus oportet sacramenta administrate, sed 
principaliter per comparationem ad Deum, cui consccra- 
tione hums sacramenti sacrificium offertur.” 11 A work 
which is of infinitely more value to God and man than all 
the works that the angels in heaven and creatures on 
earth taken together could perform, certainly should not be 
omitted without serious reasons. Such a work is the Eu¬ 
charistic Sacrifice. “ Tantum valet celebratio Missae, 
quantum valet mors Christi in cruce,” is a sentence attrib¬ 
uted to St. Chrysostom. The faithful have a keen per¬ 
ception ; they are scandalized when they see a priest mak¬ 
ing little of the daily celebration of Mass and looking for 
ease and comfort. And what shall we say of the priest 

11 3 1 . Theol., Ilia, qu. 82, art. 10. 


MASS STIPENDS 


io5 

himself ? Has he never heard of the “fructus specialissi- 
mus” awarded exclusively to the celebrant? In the Holy 
Sacrifice we possess an inexhaustible fund of grace for 
our own sanctification. The solitary position of the sec¬ 
ular priest in many of the missions of the United States 
is fraught with great dangers. Worldly business and 
innumerable external affairs are likely to make him lose 
that first love of which the angel in the Apocalypse speaks 
to the bishop of Laodicea. The daily celebration of Mass 
is the best means to keep the fire of love burning in his 
soul. 


Mass Stipends 

9. A particular obligation to offer the Holy Sacrifice 
arises from stipends given by the faithful. From the 
moment you accept a stipend you are bound sub gravi 
to say Mass according to the intention of the donor, and 
within a reasonable time. Hence do not accept more sti¬ 
pends than you are able to dispose of within the period 
permitted by the regulations of the Church, or tell the 
parties that you cannot comply with their wish until after 
several months. If they are satisfied, you may keep the 
stipend and postpone the Mass to a time which suits you. 

Several decrees regarding Mass stipends have come 
from Rome within the last three decades (May 25, 1890; 
May 11, 1904; May 22, 1907; July 15, 1908). They have 
been somewhat overhauled and modified by the new Code. 
The rules as they are now in vogue may be summed up 
thus: 

(a) No priest should collect or accept more stipends 
for himself than he can dispose of within the time the 
law allows. He may, however, go in quest of stipends or 
receive such to a somewhat large and extraordinary 
amount if his intention is to distribute them among other 


io6 


THE SACRAMENTS 


priests who, he is sure, will say the Masses in due time. 
In particular many bishops and religious superiors gather 
stipends for the priests who are under their jurisdiction. 
Stipends should not be given to totally unknown priests 
or to such as for some reason or other are unreliable. 

“In ecclesiis in qnibus ob ddelium peculiarem devotionem 
Missarum eleemosynae ita afHuunt, ut omnes Missae cele- 
brari ibidem debito tempore nequeant, moneantur fideles 
per tabellam in loco patenti et obvio positam, Missae obla- 
tas celebratum iri vel ibidem, cum commode poterit, vel 
alibi” (Can. 836). 

“Qui Missas per alios celebrandas habet, eas quampri- 
mum distribuat, firmo praescripto can. 841; sed tempus 
legitimum incipit a die quo sacerdos celebraturus easdem 
receperit, nisi aliud constet.” (Can. 837). 

“Qui habent Missarum numerum de quibus sibi liceat 
libere disponere, possunt eas tribuere sacerdotibus sibi 
acceptis, dummodo probe sibi constet eos omni exceptione 
maiores vel testimonio proprii Ordinarii commendatos .” 
(Can. 838). 

(b) Regarding the time when the Mass must be said, 
the rule is that, if the donor of the stipend has expressly 
stated the day on which he wants to have the Mass cele¬ 
brated, or has appointed some kind of a term, the Mass 
must be said within the period agreed upon. If no agree¬ 
ment was made, the Mass must be celebrated within a 
reasonable or moderate time. The larger the number of 
Masses ordered by one and the same person, the longer 
one may wait with the celebration of those Masses. Ac¬ 
cording to the decree “Ut dcbita” of May 11, 1904, 100 
Masses should be said within six months, ten Masses 
within one month, and others in proportion. However, this 
is not to be taken mathematically but only as a sort of sug¬ 
gestion. Indeed, if the donor of the stipend, either of 


MASS STIPENDS 


107 


his own accord or upon a hint from the priest, leaves 
it entirely to the latter to decide as to when and where he 
will say the Mass, the priest may wait until he is free, 
provided the Mass be celebrated within a year from the 
day on which the stipend was accepted. 

§ 1. Missae pro quibus celcbrandis tempus ab oblatore ex- 
presse praescriptum est, eo ornnino tempore sunt celebrandae. 

§2. Si oblator nullum tempus pro Missantm manualium ce- 
lebratione ex presse pracscripscrit: 

i.° Missae pro urgenti causa oblatae quamprimum tempore 
utili sunt celebrandae; 

2° In aliis casibus Missae sunt celebrandae infra modicum 
tempus pro maiore vel minore Missarum numero. 

§ 3. Quodsi oblator arbitrio sacerdotis tempus celebrationis ex- 
presse reliquerit, sacerdos poterit tempore quo sibi magis pla- 
cuerit, eas celebrare, firmo pracscripto can. 835.” (Can. 834). 

“Nemini licet tot Missarum onera per se celebrandarum reci- 
pere quibus intra annum satisfacere nequeat.” (Can. 835). 

(c) The precept contained in the decree “Vigilanti,” of 
May 25, 1893, an d inserted into the Code, commanding all 
persons, lay or ecclesiastic, men or women, who may have 
Mass-stipends on hand which are overdue, to send such 
stipends to the Ordinary at the end of the year, is inter¬ 
preted to mean that after the lapse of one year from the 
date of acceptance all surplus stipends must be transmit¬ 
ted to the bishop of the diocese within which the “pia 
causa” mentioned in the canon is situated or the person 
happens to live. Only when the donor of the stipend or 
stipends has expressly granted a longer term, may the 
stipend be kept. 

§ 1. Omnes et singuli administratores causarum piarum aut 
quoquo modo ad Missarum onera implenda obligati, sivc ec- 
clesiastici sive laid, sub exitum cuiuslibet atuii, Missarum onera 
quibus nondum fuerit satisfactum, suis Ordinariis tradant secun¬ 
dum modum ab his dehniendum. 


io8 


THE SACRAMENTS 


§2. Hoc autem tempus ita est accipiendum ut in Missis ad in¬ 
star manualium obligatio eas deponcndi decurrat a fine illius anni 
intra quem onera impleri debuissent; in manualibus vero, post an¬ 
num a die suscepti oneris, salva divcrsa offcrentium voluntate. 
(Can. 841). 

(d) Whoever gives mass intentions, received either di¬ 
rectly from the first and original donor or at second hand 
from some other party, to others, with a request to say 
the Masses according to such intentions, remains responsi¬ 
ble for them until he is notified that the stipends have 
been received and the obligation assumed. If money sent 
by draft or check or in any other way is lost, the sender 
must bear the loss. In the decree “Ut debita ” of 1904, 
an exception had been made with regard to stipends sent 
to a bishop or to the Holy See, relieving the party from 
further obligation. The Code does not mention this ex¬ 
ception. Therefore, also in this case the sender cannot 
consider himself free until he has been informed that the 
money was received and the obligation accepted. 

Qui Missas a fidelibiis receptas out quoquo modo suae Udei 
commissas aliis celebrandas tradiderint, obligatione tenentur us¬ 
que dum acceptatae ab iisdem obligations et recepti stipendii 
testimonium obtinuerint. (Can. 839). 

Licet sine culpa illius qui onere cclebrandi gravatur, Mis- 
sarum clcemosynae iatn perceptae pcrierint, obligatio non cessat. 
(Can. 829). 

It is strictly forbidden, as it was heretofore, to bar¬ 
gain in Mass stipends by handing them over to booksellers, 
publishers of newspapers and periodicals, or merchants 
and traders of any kind, even if they happen to be priests 
or religious, with the tacit or express understanding that 
they may keep them in exchange for goods sold to priests, 
who in consideration thereof oblige themselves to say the 


MASS STIPENDS 


109 


Masses. The proceeds of such a transaction must be 
looked upon as “turpe lucrum!’ 

“A stipe Missarum quaelibet etiam species negotiationis ve\ 
mercaturae omnino arceatur. (Can. 827). 

(e) In accordance with the same principle it must be 
held as a rule that the stipend and the obligation arising 
therefrom are inseparable; the total amount in its origi¬ 
nal form, without commutation or reduction, must be 
given to the priest who celebrates the Mass. However, 
this rule admits of certain exceptions. Thus, if the orig¬ 
inal donor of the stipend gave the priest a sum of money 
larger than the usual rate, or with the express or at least 
implicit understanding that the excess was to be a kind 
of personal gift, then that priest, if he cannot say the 
Mass himself, may engage another priest to do so by giv¬ 
ing him the ordinary stipend and keeping the rest for him¬ 
self. Again, if it is customary (with the consent of the 
Ordinary) to give the pastor or rector of a church or 
sanctuary a somewhat larger stipend on certain occa¬ 
sions (funerals, anniversaries, weddings, etc.) this may be 
considered as part of that pastor’s or rector’s income, 
and if the Mass is celebrated by another priest, the latter is 
entitled only to the usual stipend. 

The Code says: 

§ 1. Qui Missarum stipes manuales ad alios transmittit, de¬ 
bet acceptas integre transmittersnisi aut oblator expresse per- 
mittat aliquid retinere, aut certo constet excessum supra taxam 
dioecesanam datum fwisse intuitu personae. 

§ 2. In Missis ad instar manualium, nisi obstet mens funda - 
toris, legitime retinetur excessus et satis est remittere solam elee- 
mosynam manualem dioecesis in qua Missa celebratur, si pin - 
quis eleemosyna locum pro parte teneat dotis beneficii aut causae 
piae. (can. 840). 


no 


THE SACRAMENTS 


(f) If a stipend has been accepted for a Mass to be 
celebrated for an urgent cause (pro felici partu, pro «»- 
Hrrno, etc.), that Mass should be said at once, or at least 
early enough to secure the effect desired by the donor. 
Likewise if certain stipulations are added with regard to 
date or place, (e. g., that the Mass be celebrated on a par¬ 
ticular day, in a certain church or chapel, at a privileged 
altar) such stipulations must be complied with tiiulo 
iustitiae. 

Praesumitur oblatorem petiise solam Missae applicationem; 
si tamen oblator expresse aliquas circumstantias in Missae cele- 
braiione servandas determinaverit, sacerdos, elcemosynam ac- 
ceptans, eius voluntati stare debet. (can. 833). 

(g) The stipend for each kind of Mass (low Mass, 
high Mass, solemn Mass) is fixed by the diocesan statutes 
or by legal custom. A priest is not allowed to ask more, 
but he may accept any amount as a voluntary 
and spontaneous gift. It is not wise to go below the 
established rate because other priests are apt to be in¬ 
jured thereby. 


§ 1. Ordinarii loci est manualem Missarum stipem in sua dioe- 
cesi dcdnire per decretum, quantum fieri potest, in dioecesana 
Synodo latum; nec sacerdoti licet ea maiorem exigere. 

§2. Ubi desit Ordinarii decretum, servetur consuetudo dioe- 
cesis. 

§ 3. Etiarn religiosi, licet exempti, circa stipem manualem 
stare dcbent decrcto Ordinarii loci aut dioecesis consuetudini. 
(can. 831). 

Sacerdoti fas est oblatam ultro maiorem stipem pro Missae 
applicatione accipere; et, nisi loci Ordinarius prohibuerit, etiam' 
minorem. (can. 832). 


(g) In order to keep an accurate account of the sti 


MASS STIPENDS 


iii 


pends one ought to have a special book in which all 
the Mass intentions are entered. The following items 
should be noted: the date on which the stipend was ac¬ 
cepted, the amount paid, the intention of the donor to¬ 
gether with his name, the date on which the Mass should 
be said (in case of a special agreement), the day 
on which the Mass has been celebrated. When one 
keeps a record like this, there will be no danger of for¬ 
getting Masses or of unduly postponing them. 

§ I. Rectores ecclcsiarum aliorumque piorum locorum sive 
saecularium sive religiosorum in quibus eleenwsynae Missarum 
recipi solent, peculiarem habcant librum in quo accurate no¬ 
tent Missarum receptarum numerum, intentionem, elecmosynam, 
celebrationem. 

§ 2. Ordinarii tenentur obligatione singulis saltern annis hu- 
iusmodi libros sive per se sive per alios rccognoscendi. (can. 843). 

§ 1. Ordinarii quoque locorum et Superiores religiosi, qui 
propriis subditis aliisve Missas cclebrandas committunt, quas 
acceperint Missas cum suis eleemosynis cito in librum per or- 
dinem referant curentque pro viribus ut quamprimum celebrentur. 

§2. Imo omnes sacerdotes sive saeculares sive religiosi debent 
accurate adnotare quas quisque Missarum intentiones recepcrit' 
quibusque satisfecerit. (can. 844). 

(h) To encourage the faithful to give stipends, the 
pastor should publish every Sunday the various intentions 
for each day of the week. Sometimes parties wish to 
make a foundation for a Mass. This means that a cer¬ 
tain sum of money is deposited, to serve as a capital 
or principal yielding a certain amount of annual inter¬ 
est which is used as a stipend for a Mass to be celebrated 
according to the intention of the donor or founder, and 
this either in perpetimm or for a fixed number of years. 
No priest can accept such a foundation without the ex¬ 
press consent of the Ordinary, who must point out the 


112 


THE SACRAMENTS 


mode according to which the sum deposited by the founder 
should be invested to secure the celebration of the Masses. 
It may be doubted whether under present circumstances 
here in the United States, where ecclesiastical matters 
lack stability in more than one diocese, foundations of the 
kind mentioned can be safely accepted. No priest can 
accept them without the express consent of the Ordinary. 

§ i. Stipcndia quae a Udelibus pro Missis offeruntur sive ex 
propria devotione, veluti ad manum, sive ex obligatione etiam 
perpetua a testatore propriis heredibus facta, manualia dicuntur. 

§2. Ad instar manualium vocantur stipcndia Missarum fun - 
dataruin, quae applicari non possunt in proprio loco, aut ab 
iis qui eas applicare deberent secundum tabulas fundationis, et 
ideo de iure aut Sanctae Sedis indulto aliis sacerdotibus traden- 
dae sunt ut iisdem satisfiat. 

§3. Alia stipcndia quae ex fundationum reditibus percipiuntur, 
appellantur fundata seu Missae fundatae. (can. 826). 

(i) A priest who binates is not allowed to accept more 
than one stipend for either the first or the second Mass. 
Moreover, if he is bound ex iustitia to say one of these 
two Masses for a certain purpose, he is not allowed to 
take a stipend for the other Mass. Thus a pastor ( pare - 
chns) who by virtue of his office is obliged to apply to 
his parishioners the fruit of the Mass which he says on 
a Sunday or holyday, whenever he binates on that day, 
cannot receive a stipend for the other Mass. This other 
Mass may be said for any intention, provided only no 
stipend is accepted for it. An exception is made for 
the three Masses said on the feast of Christmas. A 
priest who is under no obligation of justice may take 
a stipend for each of these three masses. 

§ 1. Secundum receptum et probatum Ecclesiae morem atque 
institutum, sacerdoti cuilibet Missam eelebranti et applicanti li¬ 
cet eleemosynam seu stipendium recipere. 


MASS STIPENDS 


ii 3 

§ 2. Quoties autem pluries in die celebrat, si unatn Missam ex 
titulo iustitiae applicet, sacerdos, praeterquam in die Nativitatis 
Domini, pro alia eleemosynam recipere nequit, excepta aliqua 
retributione ex titulo extrinseco. (can. 824). 

(j) It is strictly forbidden to say a Mass according to 
the intention of a person who is not yet known, but 
who it is presumed will offer a stipend afterwards and 
then also fix or determine the purpose for which he wants 
to have the Mass celebrated. Again, a priest must not 
accept two stipends, one for the celebration of the Mass 
and another for the application of its fruits. 

“Nunquam licet: 

i.° Missam applicare ad intentionem illius qui applicationem, 
oblata elcemosyyia, petiturus est, scd nondum petiit, et eleemo¬ 
synam postea datam retinere pro Missa antea applicata; 

2° Eleemosynam recipere pro Missa quae alio titulo debetur 
et applicatur; 

3. 0 Duplicem eleemosynam pro eiusdem Missae applicatione 
accipere ; 

4. 0 Alteram recipere eleemosynam pro sola celebratione, alte¬ 
ram pro applicatione eiusdem Missae, nisi certo canstet unam 
stipem oblatam esse pro celebratione sine applicatione. (can. 825). 

(k) If a certain amount of money has been left by some¬ 
body with the request that it be used for Mass stipends, 
without determining the number of Masses to be said, the 
diocesan regulations or local customs governing Mass sti¬ 
pends must be taken as a basis. 

Si quis pecuniae summam obtulerit pro Missarum applica¬ 
tione, non indicans earundem numerum, hie supputetur secun¬ 
dum eleemosynam loci in quo oblator morabatur, nisi aliam fuisse 
cius intentionem legitime praesumi debeat. (can. 830). 


( 1 ) In parishes with several priests (pastor and assist- 


THE SACRAMENTS 


1 14 

ants) a large number of stipends is usually offered by the 
faithful. It is proper that these stipends be distributed 
first of all among the clergy connected with the parish, 
even if the donors did not express any wish to this 
effect, or made no request to have the Masses said in 
their own church. Mass stipends constitute part of a 
priest’s income. Regard should be paid to this, and sti¬ 
pends not be given to outsiders, until the clergy of the 
parish has been supplied. The people ought to be in¬ 
structed not to take their Mass offerings elsewhere if their 
own priests need them. 

The faithful should remember that the Church con¬ 
siders the manual alms or offerings (perquisites) made 
on the occasion of the holy Mass or of certain Sacraments 
(baptism, marriage) or functions (funerals) as part of 
the material support given to her ministers. 12 

Binating 

10. As a rule only one Mass can be said by one priest 
on the same day. However, by virtue of a universal 
privilege, all priests are entitled to say three Masses on 
the feast of the Nativity of our Lord (Dec. 25th) and on 
All Souls’ Day (Nov. 1). Again, on Sundays and holy- 
days of obligation the rector of a congregation is allowed 
to binate if a considerable portion of his flock would 
otherwise have no opportunity to hear Mass. This is apt 
to occur when one priest has charge of two parishes, the 
members of which, on account of ■ the distance of the 
churches from each other, cannot attend Mass at the 
same church, and also when the church is too small to 
hold all the people at the same time. In either case, the 
Ordinary of the diocese may grant the faculty to binate. 


12 Cfr. Handbook of the Archdiocese of Milwaukee, p. 52. 


MASS STIPENDS 


ii5 

§ I. Excepto die Nativitatis Domini et die Commemoratio - 
nis omnium fidelium defunctorum, quibus facultas est ter offer - 
endi Eucharisticum Sacriffcium, non licet sacerdoti plures in die 
cetcbrare Missas, nisi ex apostolico indulto aut potestate facta‘ 
a loci Ordinario. 

§2. Hanc tamen facnltatem impertiri nequit Ordinarius, nisi 
cum, prudenti ipsius iudicio, propter penuriam sacerdotum die 
festo de praecepto notabilis fidelium pars Missae adstare non • 
possit; non est autein in eius potestate plures quam duas Mis¬ 
sas eidem sacerdoti permittere. (can. 806.) 

This faculty is a personal privilege granted to the in¬ 
dividual priest and cannot be subdelegated. Several prel¬ 
ates having expressed doubts about the extent and ob¬ 
ject of the power conferred upon them, questioned the 
Roman authorities on bination. Thereupon the Con¬ 
gregation of the Propaganda issued an instruction (24th 
of May, 1870). 13 It appears from this document that, 
owing to various circumstances, no definite and universal 
rule can be assigned: 

"Tot tamque varii sunt casus, qui de hac materia in mission- 
ibus possunt contingere, ut praevideri facile hand possint, mul -* 
toque minus reduci ad determinatas regulas; de iisdem enim 
indicium variari potest iuxta dispares locorum, temporum per- 
sonarumque concurrentes circumstantias. Haec est ratio, cur du- 
biorum pprticularium resolutio, quae hac de re sunt proposita fi 
plerumque remissa est prudenti superioris missionis arbitrio.” 

Manifestly there must be a grave cause, and it is left 
to the Ordinary of the diocese to decide whether such a 
cause exists or not. He is expected to examine each 
particular case in order to satisfy his own conscience. 
Not only the distance from church and the number of at¬ 
tendants, but other circumstances also ought to be taken 

13 The full text of this instruc- crees of the Third Plenary Council 
tion can be found in the Appendix of Baltimore, 
to the complete edition of the De* 


n6 


THE SACRAMENTS 


into consideration. It is safe to assert that if from thirty 
to fifty people would be deprived of Mass, the faculty 
may be made use of. When the number is smaller, some 
other grave circumstance (such as scandal, great spiritual 
need, etc.) must concur to render bination permissible. It 
seems to be an abuse for a priest to duplicate for no 
other purpose than to give a few nuns in an adjacent 
convent the opportunity of an early Mass, if these 
nuns are not strictly cloistered and may without much 
trouble come to the parish church to assist at the Holy 
Sacrifice. 

The privilege of bination always implies that there is 
but one priest in a place. If another priest ( e . g., a vis¬ 
itor) should happen to be there, who is willing and able 
to say Mass at the usual hour, so that the people can 
be accommodated, the privilege ceases. This is evident 
from the famous bull of Pope Benedict XIV, “Decla - 
rasti Nobis,” and from a decision given May io, 1898, 
by the Congregation of the Holy Office. The question 
had been proposed: “An liceat episcopo, licentiam bi- 
nandi conccdere prcsbytero imam missam celebranti in ora¬ 
torio suburbicario vcl rurali, aliam vero in civitate vel 
loco nbi etiam adsint alii sacerdotes Sacrum facientes?” 
The reply was: “Non licereA 

How is a priest to act when he binates? As a matter 
of course, he must remain fasting for the second Mass 
and not take the ablution in the first Mass. If he took 
the ablution through forgetfulness he cannot say another 
Mass on the same day, even though the people would 
thereby be deprived of the opportunity of assisting at 
the Ploly Sacrifice. To prevent this misfortune, it may 
be well to instruct the servers to remove the cruets with 
the wine and water immediately after the offertory. 

What rubrics must be observed in binating? The Ro- 


MASS STIPENDS 


ii 7 

man Ritual directs that after the Communion, when both 
species have been consumed, the celebrant, standing in 
the middle of the altar, should recite with his hands joined 
the "Quod ore sumpsimus.” Thereupon, moving towards 
the epistle side, he should wash his fingers in a clean 
vessel and wipe them with the purifier, reciting the prayer, 
“Corpus tuum, Domine” Then he should return to 
the middle and cover the chalice in the ordinary way, 
except that the corporal should be left spread under the 
chalice. Then the Mass is continued as usual. Having 
finished the last gospel, the celebrant should, before leav¬ 
ing the altar, uncover the chalice once more and con¬ 
sume the few drops of the precious Blood which may 
in the meantime have collected at the bottom, because 
they belong to the same sacrifice. 

What is to be done with the chalice? We must dis¬ 
tinguish. The second Mass will be said either in the 
same church, or in another, situated at some distance. 
In the first case the chalice, well covered, should be re¬ 
moved to the sacristy and put in a safe place, or be left 
on the altar. The corporal, however, should always be 
spread under the chalice. When the latter is used again 
in the second Mass, care should be taken not to remove 
it from the corporal or pall, and not to wipe it with the 
purifier at the offertory. If the other Mass is to be cele¬ 
brated elsewhere, the same rubrics should be followed 
regarding the consuming of the species in and after 
Mass; vis., the few drops of the precious Blood that 
were left should be consumed. Thereupon as much water 
should be poured into the chalice as it had contained 
wine. After this water has been emptied into a clean 
vase, the chalice should be wiped with the purifier. If 
need be, it may then be carried to the other church. The 
ablution, both of the fingers and the chalice, should be 


n8 


THE SACRAMENTS 


kept in a safe place and taken in another Mass, for in¬ 
stance, on the next day, after the Communion. If this 
is impossible, it should be absorbed by some raw cotton, 
which is burnt after the sacred particles have been dis¬ 
solved. 


Hearing Mass 

ii. Only the duly ordained minister of Christ, the 
priest, is entitled to ascend the altar to offer the Holy 
Sacrifice. But it would be wrong to conclude that lay¬ 
men cannot participate in this act. On the contrary, they 
are urged to assist and unite their prayers and inten¬ 
tions with those of the sacrificing priest. Thus they will 
have a particular share in the fruits of the Sacred Mys¬ 
tery. “Necessario fatcmur,’ J says the Council of Trent, 
“nullum aliud opus adeo sanctum ac divinum a Cliristi 
fidelibus tractari posse, quam hoc ipsum tremendum my~ 
stcrium” Because to assist at the Holy Sacrifice is 
a holy and meritorious work, the Church commands the 
faithful who have attained to the use of reason, to hear 
Mass on all Sundays and holydays of obligation. This 
commandment binds under pain of mortal sin; only a 
grave cause can excuse a person from this duty. We 
are sorry to say that the importance of the obligation 
is not always well understood by Catholics. They some¬ 
times hold themselves excused on vain grounds and 
through mere illusions. We grant that in rural dis¬ 
tricts, where people live at a considerable distance from 
church and the roads are in poor condition, it is frequently 
impossible, or at least very difficult, to come to Mass. 
But not so in cities and towns. Still quite a number, 
especially young people, stay away from Mass on Sunday 
through mere neglect. Let the pastor spare no effort to 
stop this abuse. 


HEARING MASS 


119 

Moreover, the faithful should be admonished to as¬ 
sist at Mass also on week-days. Not all are able to do 
this. However, a good many could and would do it if 
they were properly instructed. “Vehemcnter cupimus, 
nt animarum moderatores commissos sibi greges moneant 
et cohortcntur, ut singulis quoqne si fieri possit per heb- 
domadam diebus et praecipue in festis Domini nostri et 
beatissimae Virginis ubi nulla adest legis obligatio Missae 
sacrihcio devote interesse velint” 14 

There are diverse ways and means by which this pious 
custom of assisting at daily Mass can be introduced. 
First of all, the priest should stay at home as much as 
possible and celebrate every day at a fixed hour, which 
is convenient for the people. To neglect this is equiva¬ 
lent to depriving the faithful of a great benefit. If 
there is a church bell, let the sign be given at least twenty 
minutes before the beginning of the service. 

Above all, make the children of the parochial school 
attend Mass every day. If you wish to train these chil¬ 
dren in solid piety and to cultivate in them the habit of 
attending Mass devoutly, you must in this, as in every 
other good work, accustom them to it whilst they are 
young. <( Adolesccns iuxta viam suam, etiam quum senu- 
erit, non recedat ab ea.” 15 

The children, when in church, should be watched and 
looked after by their teachers, because if left to them¬ 
selves they are apt to become restless. To fix their at¬ 
tention, it is necessary to engage them in singing or pray¬ 
ing. 

Finally, the rector of the parish should not fail to 
explain to his flock in sermon and catechism the great 
value of this Holy Sacrifice, the proper way of assisting 

14 Cone. PL Balt. II, n. 365 . 15 Ptov. XXII, 6 . 


120 


THE SACRAMENTS 


at it, its wonderful effects, etc. This ought to be done 
repeatedly, for, “tides ex auditu” A parish in which 
quite a number of adults, men and women, attend Mass 
on a week-day morning, furnishes an edifying example. 
It shows that the people are not altogether absorbed 
by wordly affairs, but solicitous for their eternal salva¬ 
tion. The zeal and patience of a pastor, therefore, should 
not stop short until he has obtained what he wants and 
what, under the existing circumstances, he may reason¬ 
ably expect. 

Two more remarks: First, whenever a holyday of 
obligation happens to fall on a week-day, at least in 
cities where several Masses are said, one Mass ought to 
be said early in the morning (at five or six o’clock), to 
give those who have to work a chance to comply with 
their duty. Secondly, if there is a concourse of people 
for confession, particularly on Sundays, when the hour 
for Mass has arrived, stop hearing confessions at once, 
no matter how many are waiting. It is better that some 
should wait and go to confession after Mass, than that 
the whole congregation should be delayed and become 
impatient, some perhaps leaving without having heard 
Mass. 


Place for Celebrating Mass 

12. Where may Mass be celebrated? According to 
a universal law, the Eucharistic Sacrifice cannot be licitly 
offered except in churches and public oratories which 
have been erected and set apart for divine service 
and consecrated or at least blessed for this purpose. 16 
Bishops may permit the celebration of Mass also in 
chapels and oratories of convents, hospitals, seminaries, 
and similar places in which a community, lay or religious, 
lives, not merely private individuals or families; these 

16 Cone. Trid., Sess. XXII, 


PLACE FOR CELEBRATING MASS 121 


chapels are called semi-public oratories. Religious with 
solemn vows are eo ipso entitled to have Mass in their 
own oratories, likewise bishops in their domestic chapels. 
When traveling, the latter have the right of carrying a 
portable altar with the privilege of saying Mass at it any¬ 
where. 

The Ordinary of the diocese (or, in case of exempt 
religious, their higher superior) may grant permission 
to celebrate Mass outside of a church or oratory whenever 
there is some good and reasonable cause for it. But this 
permission can be given only for the occasion (per modum 
actus). 

Loci Ordinarius aut, si agatur dc dotno religionis exernptae, 
Superior inaior, licentiam cclebrandi extra ecclesiam oratori- 
um super petram sacram et decenti loco, nunquam autem in cubi- 
culo, concedere potest iusta tantum ac rationabili de causa, in 
aliquo extraordinario casu et per modum actus, (can. 822, § 4). 

It is not allowed to celebrate Mass in the temples and 
meeting-houses of heretics or schismatics, nor in the 
dwellings of Jews, infidels, Protestants, etc., nor in the 
halls of Freemasons, Odd Fellows, and other secret 
lodges; nor in taverns, saloons, dancing and gambling 
houses; nor, finally, in apartments used as bedrooms, 
whether some one actually sleeps there or not. 

Whenever you are compelled to celebrate in a private 
house, first investigate and see whether it really be a 
u locus decens " in the sense that the law demands. Usu¬ 
ally you must carry with you everything needed, such as 
altar-stone, vestments, missal, chalice, etc. Therefore 
make out a written list of the various utensils ana com¬ 
pare it with the different articles packed in your valise 
or traveling bag before you leave home, lest you forget 
something, the absence of which would prevent you from 


122 


THE SACRAMENTS 


saying Mass and would thus put yourself and the people 
to great inconvenience. 

During the cold season our churches, as a rule, are 
heated, but if this should be too expensive on week-days 
and the temperature is too low, the bishop may permit 
Mass to be celebrated in the sacristy or in a schoolroom. 
It will be best to have a special apartment, a so-called 
winter chapel, set aside for this purpose in the basement 
of the church or elsewhere. 

13. The rector ecclesiae should see to it that the 
various requisites for the celebration of the divine mys¬ 
teries are in proper condition, suitable to the dignity of 
their purpose, and in accordance with the rubrics. The 
altar ought to be either of stone (not brick), so as to 
constitute one solid structure ( altare Hxurn ct immobile ), 
or of wood, in which latter case a stone large enough 
to hold the chalice and the host ( altare portatile) must be 
inserted in the mensa. 

Both kinds of altars have to be consecrated before 
use. An altare fixurn loses its consecration whenever 
it is removed from its original place, or when the mensa 
becomes loosened from the lower structure. An altare 
portatile ceases to be consecrated when the little sepul- 
chrum containing the relics is opened. This sepul- 
chrum must be in the centre of the lapis altaris, not 
on the edge. It must be closed by a small stone, well ce¬ 
mented, not by plaster of paris. The total structure of 
the altar ought to have a somewhat elevated position on 
a platform with at least one step. 

Canon 1197 

§ 1. Scnsu liturgico intelligitur: 

1. ° Nomine altaris immobilis scu Hxi, mensa superior una 
cum stipitibus per modum unius cum eadern consccratis ; 

2. Nomine altaris mobilis scu portatilis, petra, ut plurimum, 


THE ALTA.R FOR THE MASS 


123 


parva, quae sola consecratur, quacque dicitur etiam ara portatilis 
seu petra sacra; vcl eadem pctra cum stipite qui tamen non fuit 
una cum eadem consecratus. 

§2. In ecclesia consecrata saltern unum altare, praesertim 
maius, debet esse immobile; in ecclesia autem benedicta omnia 
altaria possunt esse mobilia. 

Canon 1198 

§ 1. Turn mensa altaris immobilis turn petra sacra ex unico 
constent lapide naturali, integro et non friabili. 

§2. In altari immobili tabula seu mensa lapidae ad integrum 
altare protendi debet, et apte cum stipite cohaerere; stipes au¬ 
tem sit lapideus vel saltern latera seu columellae quibus mensa 
sustentatur sint ex lapide. 

§3. Petra sacra sit tarn ampla ut saltern hostiam et maiorem 
partem calicis capiat. 

§4. Turn in altari immobili turn in petra sacra sit, ad nor- 
mam legum liturgicarum, sepulcrum contincns rcliquias Sancto¬ 
rum, lapide clausum. 


Canon 1200 

§ 1. Altare immobile amittit consecrationem, si tabula seu 
mensa a stipite, etiam per temporis momentum, separctur; quo 
in casu Ordinarius potest permittcre ut presbyter altaris conse¬ 
crationem rursus perdciat ritu formulaque breviore. 

§2. Turn altare immobile turn petra sacra amittunt consecra¬ 
tionem: 

i.° Si frangantur enormitcr sive ratione quantitatis fractio- 
nis sive ratione loci unctionis; 

2. 0 Si amoveantur reliquiae aut frangatur vel amoveatur sepul- 
cri operculum, exccpto casu quo ipse Episcopus vcl eius delega¬ 
tus operculum amoveat ad illud firmandum vel reparandum vel 
subrogandum, aut ad visitandas rcliquias. 

§3. Levis fractio operculi non inducit exsecrationem et qui- 
libet sacerdos potest rimulam cemento firmare. 

§ 4. Exsecratio ecclcsiae non secumfert exsecrationem alta- 
rium sive immobilium sive mobilium; et viceversa. 


Three different pieces of linen cloth, which have been 


124 


THE SACRAMENTS 


blessed beforehand, must be spread over the mensa, 
the upper one so that it hangs down to the floor at each 
corner. 

Candles and candlesticks, at least during Mass, ought 
not to be put on the mensa, but on shelves at both sides 
of the tabernacle. 

The platform and steps leading to the altar should be 
covered with a rug or carpet. “Gradns omnes altaris in- 
feriores cooperiantur aliquo amplo et pulchro tapete.” 17 

It is proper to have the altar and its surroundings 
ornamented according to the season. “Igitnr habenda est 
ratio in Us [ecclesiis] ordinandis temp oris et loci ac per- 
sonarum. Decet enim nt in diebus festis splendidior ap- 
pareat, quam in aliis non festivis, eoque magis, quo ipsi 
dies festivi erunt solemniores. >> 18 The most becoming 
ornaments are flowers. Natural are to be preferred to 
artificial flowers. Of the natural plants holds good what 
the canticle says: “Benedicite universa germinantia in 
terra Domino!’ Artificial flowers easily come in contact 
with lights and are consequently dangerous; they are 
but a poor substitute for the products of nature. With 
a little care you will be able to have natural flowers al¬ 
most throughout the whole year. During the Advent 
and Lenten seasons, whenever the Mass is of the day 
(Dominica sen feria), the altar should be left bare; like¬ 
wise at Requiem Masses. 

For the celebration of the Holy Sacrifice you need 
proper vestments. Let them be neat and clean. “In 
divino sacrificio celeb rand o detur opera dilig enter, ut 
omnia altarinm ornamenta et sacra vasa sint munda; non 
foeda corporalia, vel purificatoria; non vestes lacerae, vel 
indecentes; industria vero privati apparatus sub amictu ei 


17 Caerem. Epis., 1 . I, c. 12, n. 16. 


18 Op. cit., 1 . I, c. 12, n. x. 


VESTMENTS FOR THE MASS 


i AS 

alba lateant, ita ut non indecoro vel mundano more ap- 
pareant.” 19 See to it that the vestments are made of the 
prescribed material. The amice and alb must be of linen, 
the chasuble, stole, etc., of some material not inferior to 
silk. 20 

For Sundays and holydays you should have a few 
more costly vestments. Take care, however, that they 
be strictly liturgical in regard to both shape and color. 
Every mission, even the poorest, we believe, should have 
at least one set (five colors) of sacerdotal vestments. 

Vestments must be blessed before they are used. 

The chalice must be consecrated. It may be made 
either of gold or silver or tin (stannum), perhaps even 
of brass or copper. In the latter case, however, it should 
be gilded or silver-plated. The inside of the cup must 
always be gilded. The plating wears out in course of 
time; therefore have it renewed occasionally. Keep the 
chalice and all other sacred vessels clean and bright. 

The cruets for the wine and water should be made of 
glass; metal cruets are not forbidden, but less practical. 

The candles for Mass and for all other liturgical func¬ 
tions must be of wax. It is wrong to celebrate Mass 
with other than wax candles. 21 Bees-wax has a symbol¬ 
ical meaning: it is a type of virginity, of the pure body 


19 Cone. PL Balt. II, n. 360. 

20 Wapelhorst, Comp. S. Lit., 

6 . 

21 According to a decree of the 
S. Cong, of Rites the larger amount 
or at least a considerable quantity 
of the material of the candles used 
on the altar must be bees-wax: 
“Episcopi pro viribus curent ut 
cercus paschalis, cereus in aqua 
baptismal immergendus et duae 
candelae in Missa accendendae 
sint ex cera aputn saltern in maxima 


Parte; aliarum vero candela- 
rum, quae super altaribus ponendae 
sunt, materia in maiori vel nota- 
bili quantitate ex eadem cera sit 
oportet. Qua in re parochi aliique 
rectores ecclesiarum et oratoriorum 
tuto stare poterunt normis a re- 
spectivis Ordinanis traditis, nec 
privati sacerdotes Missam celebra- 
turi de qualitate candelarum anxii 
inquirere tenentur.” {Deereta Au- 
thent., n. 4147). 


126 


THE SACRAMENTS 


of Christ, the fruit of the pure and immaculate Virgin 
Mary. Wax candles can now be obtained at a moderate 
price; it is poor economy to buy, on the plea of poverty, 
a large amount of stearine and other candles, instead 
of the required number of wax candles. 

Materia Sacrificii 

14. Nothing deserves greater attention and more care¬ 
ful vigilance than the materia sacrificii. The sole mat¬ 
ter allowed and prescribed hire divino for the holy 
Sacrifice of the Mass is bread and wine. 

The bread must be baked of wheat flour, be of 
round shape (forma orbiculari ), and unleavened, at least 
according to the Latin rite. The best way to get pure 
flour is to buy it at the mill, not in a store, for thus 
you have greater assurance that you are getting the un¬ 
adulterated article. Do not buy too much at once and 
have it stored in a dry place. In baking nothing but 
water ought to be mixed with the flour; no milk, butter, 
grease, etc. The priest should carefully instruct those 
who have charge of this task. The hosts should be clean- 
cut, and adhering fragments be removed as far as pos¬ 
sible. Let the plates with altar breads, after they are 
baked, remain for a few days in a place neither too dry 
nor too damp. Hosts which are older than two or three 
weeks are unfit for Mass, and at least materia illicit a, if 
not invalida. 

The wine used for the Holy Sacrifice should be natural 
vinum de vite. In order to deserve this name it must 
be made from ripe grapes, it must have gone through a 
natural process of fermentation, and it must not contain 
any artificial or foreign ingredients. Only for sweet 
wines a little allowance has been made. The bishop 


MASS WINE 


127 


of Marseilles (France) asked whether it was proper 
to add a small quantity of spirits of alcohol to cer¬ 
tain sorts of wine which are difficult to keep. The 
Roman authorities answered: “Dummodo spiritus ex- 
tractus fuerit a genimine vitis, et quantitas alcoholica ad- 
dita una cum ea, quam vinum dc quo agitur, naturaliter 
continet, non excedat proportionem duodecim pro centum 
et admixtio Hat, quando vinum est valde recens, nihil 
oh stare quominus idem vinum in Missae sacridchim ad - 
kibcatur” 22 Everybody knows that in the manufacture 
of wine a great amount of adulteration takes place. Per¬ 
haps fifty per cent, of what is sold under the name of 
wine is either no wine at all, but an extract of black¬ 
berries, lemons, etc., or contains not enough of the suc- 
cus vitis to render it fit for sacramental purposes. Nor 
is it easy to discover whether wine has been adulterated. 
Indications of adulteration are an unnatural sweetness 
and a burning taste, and, in red wine, a strongly colored 
froth on top. The only sure way, however, of detecting 
falsification is by chemical analysis, and even this may fail 
when the fault lies not with the ingredients, but with the 
process of extracting the juice. To obviate the danger 
of using for the Mass a wine which is materia illicita, 
or even invalida, have the manufacturing done by an 
expert according to your instructions. Ordinarily rec¬ 
tors of churches will be compelled to procure their Mass 


22 S. Ofdc., July 31. 1890. Later 
on a special and a more extensive 
allowance was made for sweet wines 
because these wines, as had been 
stated in the petition to the Ro¬ 
man Congregation, could hardly be 
kept without a strong addition of 
alcohol. The decree says: “Dum¬ 
modo spiritus [ alcohol ] extractus 
fuerit ex genimine vitis, et quanti¬ 


tas alcoholica addita, una cum ea 
quam vinum, de quo agitur, natu¬ 
raliter continet, non excedat pro¬ 
portionem septemdecim vel octode- 
cim pro centum, et admixtio fiat 
quando fermentatio tumultuosa de- 
fervesccre inceperit: hoc vinum li- 
cite adhibetur in Sacrificio Missae/’ 
( 5 . Off., Aug, 5, 1896). 


128 


THE SACRAMENTS 


wine from public dealers. There is no objection to this, 
provided the necessary precautions are taken to obtain 
a genuine vinum de vite. Here we feel inclined to 
make the following suggestions: 

(a) Do not buy your wine from a merchant who is not 
a practical Catholic. 

(b) Do not take for the Mass wine that is sold for 
table use, and hence do not buy the wine from a common 
liquor-dealer or druggist. 

(c) Do not send your orders to some unknown firm 
in a distant place. 

(d) Do not take foreign wines for Mass, nor, if you 
can get other sorts, red or sweet wines; the latter are 
liable to be adulterated in a manner which is hard to 
discover. 23 

(e) Do not use wine which is either very cheap or 
very expensive. If quite cheap, it is probably too fresh, 
or not substantial enough; if expensive, it may not be 
genuine. 

(f) The safest procedure is to buy the wine for Mass 
either from a monastery or an ecclesiastical institution 
which makes it, or from a reliable Catholic firm, which 
either makes the wine itself or gets it from another Cath¬ 
olic firm as the original producer. 

Care should be taken not only in procuring genuine 
Mass wine, but also in preserving it. Here, again, we 
may be allowed to give a few practical hints: 

(a) Have the wine sent in a solid, hermetically closed 
keg or barrel and examine it well after it has arrived. 

(b) Do not tap it at once, but let it rest quietly a 
week or two to settle. 


23 Cfr. Cone. PI. Balt. II, n. 373. 


MASS SERVERS 


129 


(c) Do not tap it when the weather is damp or rainy 
and there is too much moisture in the air, because this 
will affect the wine, so that you can hardly get it clear. 

(d) Have the bottles well cleansed beforehand; do not 
use old corks. 

(e) The bottles, after they have been filled, must be 
laid horizontally on soft ground (in sand or sawdust) 
and be kept in a dry cellar. 

(f) Have the bottle which you actually use always 
corked and keep it under lock in the sac’risty. 

(g) Clean the small glasses or cruets before and after 
use. 

By observing these simple rules, all danger of cele¬ 
brating Mass with a materia invalida or illicita, as far 
as the wine is concerned, will be avoided and the pro¬ 
priety due to the Holy Sacrifice will be observed. 

Mass Servers 

15. In saying Mass, the priest needs a server, partly 
to answer the various prayers as representative of the 
whole congregation, partly to assist in what cannot be 
performed conveniently by the celebrant himself, such as 
the carrying of the missal, the fetching of the wine 
and water, etc. It is an abuse for a priest to say Mass 
without a server if he can easily have one. 

Only male persons, clerics or lay, are allowed to serve 
at the altar. Women, in accordance with the rule of 
St. Paul (1 Cor. xiv, 34) are excluded. However, when 
it is hard to get a male server, a woman, especially a re¬ 
ligious, may answer, but she is not allowed to lend any 
assistance to the priest at the altar, and must remain out¬ 
side the sanctuary. 


130 


THE SACRAMENTS 


Canon 813 

1. Sacerdos Missam ne cclcbret sine ministro qui eidem in - 
serviat et respondeat. 

§2. Minister Missae inserviens nc sit mulier, nisi deficiente 
viro, iusta de causa, eaque lege ut mulier ex longinquo respon¬ 
deat nee ullo pacto ad altare accedat. 

The servers ought to be selected with care, because 
not everyone is fit for the position. Take only such 
as have a good reputation and show some practical talent. 
We often hear it said that boys who serve at Mass are 
the rudest boys in the parish. There is some truth in 
this, and the blame in most cases lies with the pastor 
because he does not reprove the servers for their im¬ 
proper conduct. Do not leave the boys alone in the 
sacristy. If you cannot watch them yourself, have an 
elderly person, teacher, sexton, trustee, etc., do so. Do 
not allow them to talk, wrestle, play or commit mischief 
in the sacristy. They must be made to understand that 
the sacristy is a holy place, and that the office entrusted 
to them is a sacred office, which they must perform 
properly. We may say also here, “quotidiana vilesciint 
It is not advisable to keep the same servers too long, be¬ 
cause they will gradually lose respect for the sanctuary. 
Therefore the servers should be changed, say, once a 
week, or at least once a month. Of course, in small towns 
or rural districts, where there are only a few servers, 
they must be retained for a longer season. But always 
watch them and never tolerate any unseemly conduct. 
Priests sometimes take boys to board and employ them 
around the parsonage. We cannot recommend this prac¬ 
tice. Such boys are liable to be spoiled, because they 
acquire a habit of idleness and see and hear things which 
their minds cannot yet bear. 


VESPERS 


I3t 

As to actual service at Mass, we suggest the following: 
First of all, the young scholars must be well drilled, so 
as to do everything just as the rubrics prescribe. They 
ought to know the responses by heart and pronounce 
every word slowly and distinctly. They should wear a 
clerical garb, a sort of cassock, red or black, covering 
the whole body and not only the upper part like a shirt. 
Over the cassock a short surplice should be worn. It is 
also well to have special shoes or slippers for the servers. 
See to it that they handle their wearing apparel carefully, 
that they hang it up in a separate place, and do not throw 
it on the floor. The same rule applies to vessels, cruets, 
censers, furniture, etc. 

The servers must be accustomed to punctuality and 
decorum. Tell them to come to church in a decent 
dress, not with torn coats or trousers; their face washed 
and their hair well combed. Paltry as such things may 
seem, yet they are of importance, for “sancta, sancte trac- 
tanda.” 

Finally, do not overburden the boys. As a rule, they 
should not serve two or three Masses in succession, be¬ 
cause it is apt to fill them with disgust for their office 
and for religion. “Qui altari scrvit de altari ctiam vivcre 
dcbet ” may be applied here, too, though only on a small 
scale. Remunerate your servers occasionally, let them 
have a little feast or entertainment, make an excursion 
with them, etc. This will help to foster an honorable 
pride and ambition among them and render them alert 
in attending to their duties. 

Article VI 

VESPERS 

I. The Catholic Church, not content with honoring 


132 


THE SACRAMENTS 


the Lord of Heaven and earth in the morning by the 
offering of the Eucharistic Sacrifice, also has a solemn 
evening service, called Vespers. The people of the Old 
Law were ordered by God Himself to offer two gifts 
a day, one in the morning and one in the evening. In the 
book of Exodus we read: “Hoc est quod facies in altari, 
agnos anniculos duos per singulos dies iugiter, unum 
agnum mane . . . alterum vero agnnm offeres ad ves- 
peram iuxta ritum matntinae oblationis et iuxta ea quae 
diximus in odorem suavitatis.” 1 The object of this ar¬ 
rangement was to indicate that the first and last fruits of 
the day belong exclusively to the Most High. The cere¬ 
monies and rites of the old Law were but a fore¬ 
shadowing of the things that were to come. The new 
religion founded by Jesus Christ, destined to supersede 
and perfect the covenant made through Moses, could 
not, therefore, be left without an evening service. Ves¬ 
pers, in some form or other, existed from early times. 
The Apostolic Constitutions earnestly exhort the faith¬ 
ful to come to divine worship twice a day: “Ab ec- 
clcsia Dei ne absis, surgens ad earn mane, antequam ullum 
opus aggrediaris, et rursus ad earn vespere, ut gratias agas 
Deo de iis propter quae vitam tibi largitus est A 2 A 
similar passage occurs in one of the sermons of St. Au¬ 
gustine: “Veniet ergo cuicumque possibile sit ad ves- 
pertinam celebrationem et oret ibi in conventu ecclesiae 
pro peccatis suis Dcum; qui vero non possit, saltern in 
domo sua oret A 3 

For a number of centuries the daily evening service 
was an important religious function and a common wor¬ 
ship in which the whole congregation, both lay and cler¬ 
ical, took part. Later on the people ceased to attend, 

lEx. XXIX, 37, 41. 2 Const. Apost., 1 . II, c. 36. 

3 Serm. de Temp., 2 51. 


VESPERS 


133 


and only the clergy, those that led a vita communis, 
continued to celebrate Vespers, as is still done in cathedral 
chapters and religious houses. However, on Sundays 
the old custom of having an evening service for the whole 
congregation remained in vogue and has not yet been 
abandoned. Diocesan synods and provincial councils 
held in different parts of the world up to a recent period 
have urged the faithful to sanctify the Sunday, not only 
by hearing Mass in the morning, but also by meeting 
for public worship in the afternoon or evening. Thus 
the Fathers of the Second Plenary Council of Baltimore 
say: “Vcspcrae integrae ut decantentur diebus Domi- 
nicis Festisque in omnibus ecclesiis, more ecclesiae Ro- 
manae, quatenus fieri potest, volumus et mandamus .” 4 

2. Are rectors of congregations obliged to hold Ves¬ 
pers in their churches? We hear it said sometimes that, 
as there are no regular parishes in the United States, this 
obligation does not exist here. However, the words of 
the Baltimore Council, just quoted, leave no doubt in 
this matter. And indeed, we may ask, is not a priest 
who has care of souls bound to furnish them with 
the ordinary means of sanctification? Certainly, you will 
say. Now facts without number prove that in congrega¬ 
tions of cities, towns and villages at least, where Vespers 
are not held, there is always much disorder and many 
profane the day of the Lord by drinking, dancing and 
other sinful dissipations. Only a reasonable and just 
cause can excuse a pastor from not celebrating Vespers. 
Thus, in a country mission made up exclusively of 
farmers, who live several miles away from church, it 
may be impracticable to hold a service in the afternoon. 
The people, having been at a late Mass in the morning, 


4 Cone. PI. Balt. II, n. 379. 


134 


THE SACRAMENTS 


cannot be expected to come back a second time on the same 
day. Again, in many a small parish there is no choir and 
no way of organizing one. All this naturally furnishes a 
sufficient excuse. Still we cannot help indorsing what 
a zealous American bishop 5 said in the instructions for 
his clergy: 

“We have known clergymen to omit Vespers from one end 
of the year to the other, on the plea that they had no choir and 
could not get up one. This may be possible, but it appears very 
strange that both predecessors and successors of such clergy¬ 
men were able to get up a choir and to have Vespers regularly. 
Where there is a will there also will be found the means.” 

Some priests object to Vespers because, as they say, 
the people do not appreciate these services, since they 
are sung in Latin. They prefer to hold devotions in the 
vernacular, in which the whole congregation can take 
an active part. We believe that without the special per¬ 
mission of the Ordinary this cannot be done. “Hae qui- 
dem [Vesperae\ nunquam omittendae sunt,” says the 
Second Plenary Council of Baltimore, “ob alia exercitia 
pietatis. Cidtus enim solemnis Ecclesiae Pontificibus 
probatus, et per tot saecula vigens Deo gratior censendus 
est.” 6 No pastor is authorized to substitute a service of 
his own for that prescribed by the Church. Certain 
usages and customs existing in European countries cannot 
be transplanted to our soil without proper sanction. 

3. Are the faithful obliged to attend Vespers? They 
are not obliged strictly and sub gravi. But we do not 
agree with those who say that there is no obligation what¬ 
soever. A divine law commands all to sanctify the 
Lord’s day, and this means the whole day. Therefore 

5 Bishop P. J. Baltes, of Alton, Pastoral Instruction, Part II, n. 80. 

6 Cone. PI. Balt. II, n. 379. 


VESPERS 


135 


those who habitually stay away from Vespers for ap¬ 
parently no reason, simply under the pretext that there 
is no ecclesiastical precept commanding them to attend, 
fail to understand what the divine law demands of them. 
They give scandal by their conduct and can hardly lay 
claim to the name of model Catholics. A congrega¬ 
tion where you see only the school children and a few 
pious women at Vespers, deserves the rebuke of the Holy 
Ghost: “Because thou art lukewarm, and neither cold 
nor hot, I will begin to vomit thee out of my mouth.” 7 
If perchance you are sent to a place of this kind, use all 
means possible to effect a change. “Argue, obsecra, in 
omni patientia et doctrina.” 8 “In patientia , n that is, do 
not scold the people, but bear with them at first; every 
reform needs time. Inquire into and try to remove the 
causes of the existing neglect. One reason perhaps 
is because the service is held at a wrong hour, e. g., too 
early in the afternoon. It may be more expedient in cities 
to have it at seven or eight o’clock in the evening. Again, 
“argue in doctrina.” Many persons do not know what 
Vesper service means. Instruct them about the object 
the Church has in view, show them the beauty and the 
mystery contained in the psalms, anthems and other parts 
of the office, procure for them books having a transla¬ 
tion of these prayers in the vernacular. Let the people 
who cannot attend Vespers understand that it is highly 
desirable to have private devotions at home on Sunday 
afternoons. 

4. In what manner should Vespers be held? Every¬ 
thing should be strictly rubrical, as far as the circum¬ 
stances allow. The singing ought to be alternate. In 
case the choir is too weak for this, the celebrant may 


7 Apoc. Ill, 16. 


8 2 Tim IV, 2. 


136 


THE SACRAMENTS 


sing one verse and the members of the choir another. 
In many places the practice is followed of having a 
number of boys (pupils of the parochial school) with 
good voices and well drilled, stationed in the sanctuary, 
who sing alternately with the choir in the organ loft. 
This method is highly recommended by the Second 
Plenary Council of Baltimore. 9 

The formula of Vespers may be either the office of 
the day, according to the Ordo and diocesan calendar, 
or that of the Blessed Virgin, the Patron Saint of the 
church, the Sunday, etc. The latter is permitted now 
in parochial churches for the Sunday service of the peo¬ 
ple, provided the formula chosen be a liturgical formula 
found in the Vcsperale Romctmim. 

The celebrant should observe the rubrics carefully: 
sit, stand, kneel, etc., as prescribed. He should wear 
the cope from the very beginning and not put it on at 
the Magnificat. 

The acolytes, censer-bearer, etc., ought to be taught 
what they have to do. When everything is done grace¬ 
fully and with promptitude in the sanctuary, the people 
in the body of the church will be edified and find it a 
pleasure to attend. 


Article VII 


CHURCH MUSIC 

1. True religion is not confined to the silent prayer of 


9 ”Insuper valde exoptandum esse 
censemus, ut rudimenta cantus 
Gregoriani in scholis parochialibus 
exponantur et exerceantur, sicque 
numero eorum, qni psalmos bene 
cantarc valent magis magisque in- 
crescente, paullatxm maior saltern 
pars populi secundum primitivae Ec- 
clesiae adhuc in variis locis vigcn- 


tem usum, Vesperas et alia similia 
cum ministris et clioro decantare 
addiscat. Qua ratione omnium ae- 
dificatio promovebitur, iuxta illud S. 
Pauli: Loquentes vobismetipsis in 
psalmis et hymnis et canticis spiri- 
tualibus.” (Cone. PI. Balt. II, n, 
380.) 


CHURCH MUSIC 


137 


the heart; it longs to express externally the affections 
with which the soul is filled. Nay more, when these 
affections are strong, it is but natural that we should in¬ 
dicate the sentiments that fill our hearts by the very tone 
and modulation of the voice. This is the origin of vocal 
•music at divine worship. Instrumental music is added 
as a further vehicle to help the human voice in performing 
its task with greater precision, skill, and alacrity. This 
most reasonable practice has the positive approbation of 
the Holy Ghost, who, by the mouth of the royal Psalmist, 
exhorts us: ‘‘Sing ye to the Lord a new canticle, praise 
ye the Lord in His holy places, praise Llim with the 
sound of trumpet, praise Him with timbrel and choir, 
praise Him with strings and organ.” 1 
The Catholic Church has followed this advice of the 
Divine Spirit in all ages. When the early Christians met 
in the catacombs for the celebration of the holy mysteries 
the air of these hallowed underground spots resounded 
with the songs of pious worshippers. At a later period, 
during the Middle Ages and up to our own time, that or¬ 
iginal mode of honoring God, handed down from olden 
days, has been constantly kept up, as may be seen from 
the fact that the most learned theologians and the most 
saintly men throughout various centuries have vied with 
one another in composing sacred hymns and melodies to 
be sung by the faithful at divine service. It will suffice 
to mention St. Ambrose (“Te Dcum laudamus”), St. 
Augustine (“Exultet iam angelica turba”), St. Gregory 
the Great (“Audi, benigne Conditor”) , St. Bernard 
(“Jcsu, dulcis memorial), St. Thomas Aquinas (“Lauda 
Sion”). Quite a number of other hymns, sequences, etc. 
(“Ave Mar.is Stella” “Dies Irae” etc.), whose authors 


1 Ps. 150. 


138 


THE SACRAMENTS 


are unknown, have also found their way into the liturgy. 
All this proves how anxious the Church of Christ has 
been to foster singing as an important part of her service. 

Instrumental music also has met with official sanction. 
Though not as old as vocal music, it may be traced back 
to the seventh or eighth century. The most appropriate 
musical instrument for divine worship is the organ. Other 
instruments, such as violins, clarionettes, etc., may not be 
used except with the permission of the Ordinary. 2 Large 
churches, especially in cities, should have a pipe organ; in 
a small church a reed organ or melodeon will answer the 
purpose. 

2. The singing in church may be either choral or con¬ 
gregational. The first kind is performed by a select 
number of special voices (choir), in the latter all the 
people join. During the liturgical functions (Mass, 
Vespers, Benediction, etc.) only that which is contained in 
the liturgical books (Missal, Breviary, etc.) may be sung, 
and in the liturgical language, i. c., Latin. It is an abuse 
to sing in the vernacular during High Mass ( Missa solem- 
nis and Missa cantata ). During a low Mass, which, as 
such, requires no singing, the people attending in a body, 
or the choir, as the case may be, are allowed to sing in 
the vernacular, provided the hymns have the approbation 
of the Ordinary or are taken from approved books. 

Every pastor ought to do his best to organize a good 
choir for his church. We are aware of the difficulties 
which priests frequently meet with in this regard, the 
disappointments and inconveniences to which they are 
exposed ; but we do not believe that this is a sufficient cause 
for dropping the matter or not caring about it. 

A few suggestions may not be out of place here. First 

2 "Nec alia instrumenta musi- Episcopi.” (Caerem. Ep., 1 . I, c. 
calia addantur, nisi de consensu 29, n. 11). 


CHURCH MUSIC 


139 


of all, it must be borne in mind that the singing during 
divine service is not simply a mechanical performance or 
an exercise of art, but a truly religious act, the same as 
praying. Therefore, only faithful, pious and practical 
Catholics ought to be chosen for the choir. Where 
women are tolerated, you must see to it that only such as 
bear a good reputation are selected. Let the members 
of the choir understand that their office is a sacred one, 
and that they are in duty bound to give a good exam¬ 
ple to the whole congregation. Laughing, talking, or 
any other kind of distraction or misbehavior should not 
be tolerated in church. The singers should be ready to 
make sacrifices for the good cause in attending the re¬ 
hearsals regularly, in bearing with criticism, avoiding 
jealousy among themselves, and so forth. A few timely 
remarks made now and then by the pastor will help to 
keep up the right spirit. The pastor should encourage 
the singers by being present at the rehearsals as often 
as he can, by praising and rewarding them occasionally. 
As a rule the service should be voluntary; no one who is 
not perfectly willing to do so should be compelled or 
coaxed to join or remain in the choir. 

3. We cannot help making a remark about certain 
abuses and profanations which exist in but too many 
churches in regard to music. All laws and decrees issued 
by the Holy See, by the Congregation of Rites, by 
Provincial Councils, by Synods and Bishops have not 
done away with them. Quite a number of priests, it 
seems, do not realize what their duty is in this regard. 

“Cavendum autem est, ne sonus organi sit lascivus aut inir 
purus et ne cum eo proferantur cantus, qui ad ofdcium quod agi - 
tur non spectcnt, nedum profani aut ludicri; idem quoque can- 
tores et musici observent, ne vocum hannonia, quae ad pietatem 
augendam ordinata est, aliquid levitatis aut lasciviae praeseferat 


140 


THE SACRAMENTS 


ac potius audientium animos a rei divinae contemplatione avocet, 
scd sit dcvota, distincta, et intelligibilis ( Caerem . Episc., 1 . I, 
c. xxxviii, n. 12). 

The Third Plenary Council of Baltimore has devoted 
a whole chapter (Tit. Ill, c. IV.) to sacred music, which 
is well worth reading, “lisdcm pastoribus the Fathers 
say, “dam revocamus in mentem munns ipsis impositum 
dirigendi selectionem musicae in suis ecclesiis, destricte 
mandamus, at nunquam tolerent templum Dei profanis 
melodibus rcsonare” 

How is this law observed? The artistic taste of many 
clergymen, we are sorry to say, is very strange, and 
their conscience lax. Lest somebody accuse us of undue 
zealotism, we will adduce the words which an American 
prelate once uttered in an official document and constitu¬ 
tion for his diocese. “Many of our churches have ceased 
to be houses of prayer; they have been changed into 
exhibition halls, where gentlemen and ladies exhibit the 
power and sweetness of their voices; into opera houses, 
where the solo of a certain young lady or the duet and 
quartet of favorite vocalists are admired. ‘Hie non rebus 
quae cantentur, sed cantu moventur! People will go to 
certain churches, not because preaching is more instruc¬ 
tive there, or the divine service more according to the 
rubrics, but because, as they say, there is better singing, 
which singing is considered better in proportion as it is 
unecclesiastical, theatrical and profane.” 3 

4. But what music is fit for divine service? It would 
transgress the limits of our work to give a detailed ex¬ 
planation. Only a few brief observations can be inserted 
here. 

3 Pastoral Instruction for the J. Baltes, Part II, p. 86. 

Diocese of Alton, by the Rt. Rev. P. 


CHURCH MUSIC 


141 

The Gregorian or Plain Chant is the music par excel¬ 
lence of the Church. The liturgical books—the Missal, 
Gradual, Vesperal, Ritual, and Directorium Chori, —con¬ 
tain no other kind of music than Plain Chant. As a mat¬ 
ter of course, therefore, this music should be used and 
cultivated. It is the duty of the rectors of congregations 
to insist on having this music learned and followed in 
their schools and choirs. Thus the entire congregation 
will be enabled by degrees to sing the ordinary parts of 
divine service, i. e., the Responses, Psalms, the Ordinary 
of the Mass: Kyrie, Gloria, Credo, Sanctns, Agnus Dei, 
and certain hymns, as the Tantmn Ergo, Veni Creator, 
etc. Those parts of the liturgy that change according to 
the different seasons and feasts of the ecclesiastical year, 
should be sung by a select choir. 

Besides the Gregorian Chant, the Church approves of 
figured music, as far as it is in keeping with the sacred- 
ness of the liturgical functions, or, we might say, as far 
as it is in keeping with the peculiar spirit of Plain Chant. 
Plain Chant is the best and safest criterion by which to 
judge whether a musical composition is fit for the church 
or not. The history of church music and our own experi¬ 
ence show that wherever the Gregorian Chant is badly 
performed, neglected or entirely abandoned, church music 
degenerates. On the other hand, wherever the Gregorian 
Chant is carefully practised and executed, there is no 
desire for worldly strains, no matter what their artistic 
value. If, therefore, you want to be safe in selecting 
figured music for your choir, simply see to it that the 
composer is a friend of and an expert in the Gregorian 
Chant. Such friends of Gregorian Chant were the fa¬ 
mous masters of the sixteenth and seventeenth centuries, 
e. g., Palestrina and Orlando Lasso. It is for this rea¬ 
son that several councils, notably the Provincial Coun- 


142 


THE SACRAMENTS 


cil of Cologne (i860), recommended these composers by 
name. True, only a few choirs can adequately perform 
the music of these masters; but other competent com¬ 
posers, appreciating the needs of our average choirs, have 
arranged their compositions so that we now have good 
church music for the large and trained choirs of our 
cathedrals as well as for the few and unskilled singers of 
our country missions. Give Plain Chant the first place 
in our musical repertories and profane music will soon 
disappear from the house of God. 

In order to comply with the requirements of ecclesiasti¬ 
cal legislation in regard to sacred music, every pastor 
should try to secure a competent organist and choir¬ 
master, who knows the rubrics of the Church and is 
willing to obey them. The organist should be, above all, 
a good and exemplary Catholic; he should, second, be able 
to sing and teach Gregorian Chant; and, third, he should 
know how to handle his instrument, not according to 
his own fancy, but according to what the sacred func¬ 
tions demand. The preludes, interludes, postludes, and 
accompaniments ought, as a rule, not to be his own pro¬ 
duction, but the reproduction of good and church-like 
organ compositions. A great deal remains to be done in 
this country for the reform of church music, and it is 
the imperative duty of all pastors to co-operate towards 
this end as much as they can. The bishops alone in their 
councils and synods cannot succeed if the clergy do not 
lend a helping hand. 

Pope Pius X and Church Music 

5. The foregoing notes are from the first edition of this 
Manual. Since then a fresh impulse has been given to 
the reform of sacred music by his Holiness, Pius X, in 
the famous Motu proprio of November 22, 1903. It 


CHURCH MUSIC 


143 


will suffice for our purpose to call attention to some of 
the more important paragraphs of the instruction at¬ 
tached to this pontifical letter. 

“Sacred music, being a complementary part of the solemn 
liturgy, participates in the general purpose of the liturgy, which 
is the glory of God and the sanctification and edification of the 
faithful. It contributes to the decorum and the splendor of the 
ecclesiastical ceremonies, and since its principal office is to clothe 
with suitable melody the liturgical text proposed for the under¬ 
standing of the faithful, its proper aim is to add greater efficacy 
to the text, in order that through it the faithful may be the 
more easily moved to devotion and better disposed for the re¬ 
ception of the fruits of grace belonging to the celebration of the 
most holy mysteries.” 

“The ancient traditional Gregorian Chant must be largely re¬ 
stored to the function of public worship, and everybody must 
be assured that an ecclesiastical function loses nothing of its 
solemnity when it is accompanied by no other music than this.” 

“Special efforts should be made to restore the use of the 
Gregorian Chant by the people, so that the faithful may again 
take a more active part in the ecclesiastical offices, as was the 
case in ancient times.” 

“The Church has always recognized and favored the progress 
of the arts, admitting to the service of the cult everything good 
and beautiful discovered by genius in the course of ages—always, 
however, with due regard to the liturgical laws. Consequently, 
modern music may also be admitted to the church, since it, too, 
furnishes compositions of such excellence, sobriety and gravity, 
that they are in no way unworthy of the liturgical functions. 

“Still, since modern music was devised mainly to serve pro¬ 
fane uses, greater care must be taken with regard to it, in order 
that the musical compositions of modern style which are ad¬ 
mitted to the church may contain nothing profane, be free from 
reminiscences of motives adopted in the theatre, and even in their 
external form be not fashioned after the manner of profane 
pieces.” 

“The language proper to the Roman Church is Latin. Hence 
it is forbidden to sing anything whatever in the vernacular at 
solemn liturgical functions—much more to sing in the verna- 


144 


THE SACRAMENTS 


cular the variable or common parts of the Mass and Office.” 

“As the texts that may be rendered in music, and the order 
in which they are to be rendered, are determined for every litur¬ 
gical function, it is not lawful to confuse this order or to 
change the prescribed texts for others selected at will, or to 
omit them either entirely or even in part, unless when the rub¬ 
rics allow that some versicles of the text be supplied with the 
organ, while these versicles are simply recited in the choir. 
However, it is permissible, according to the custom of the Ro¬ 
man Church, to sing a motet to the Blessed Sacrament after 
the Benedictus in a solemn Mass. It is also permitted, after 
the Offertory prescribed for the Mass has been sung, to exe¬ 
cute during the time that remains a brief motet to words ap¬ 
proved by the Church.” 

“The different parts of the Mass and Office must retain, even, 
musically, that particular concept and form which ecclesiastical 
tradition has assigned to them, and which is admirably ex¬ 
pressed in the Gregorian Chant. Different, therefore, must be 
the method of composing an introit, a gradual, an antiphon, a 
psalm, a hymn, a Gloria in Excelsis.” 

“With the exception of the melodies proper to the celebrant 
at the altar and to the ministers, which must be always sung 
in the Gregorian Chant only and without the accompaniment of 
the organ, all the rest of the liturgical chant belongs to the 
choir of levites, and therefore singers in church, even when 
they are laymen, really take the place of the ecclesiastical choir. 
Hence the music rendered by them must, at least for the greater 
part, retain the character of choral music.” 

“On the same principle it follows that singers in church have 
a real liturgical office, and that, therefore, women, being incap¬ 
able of exercising such an office, cannot be admitted to form 
part of the choir or of the musical chapel. Whenever it i9 
desired to employ the voices of sopranos and contraltos, these 
parts must be taken by boys, according to the most ancient usage 
of the Church.” 

“Although the music proper to the Church is purely vocal 
music, organ accompaniment is permitted. In some special cases, 
within due limits and with proper regards, other instruments 
may be allowed, but never without the special license of the Or- 


CHURCH MUSIC 


145 


dinary, according to the prescriptions of the Caeremoniale Episco- 
porum” 

“It is not lawful to keep the priest at the altar waiting on 
account of the chant or the music for a length of time not 
allowed by the liturgy. According to the ecclesiastical prescrip¬ 
tions the Sanctus of the Mass should be over before the eleva¬ 
tion, and therefore, the priest must here have regard for the 
singers. The Gloria and the Credo ought, according to the Gre¬ 
gorian tradition, to be relatively short.” 

“Let care be taken to restore, at least in the principal churches, 
the ancient Scholae Cantorum, as has been done with excellent 
fruit in a great many places. It is not difficult for a zealous 
clergy to institute such Scholae even in minor and country 
churches—nay, in them they will find a very easy means for 
gathering around them both the children and the adults, to 
their own profit and the edification of the people.” 

These and the other rules set forth in this Motu pro- 
prio are obligatory for the whole Church. The Sover¬ 
eign Pontiff urges all bishops to make arrangements at 
once to have them carried into effect, so that the crying 
abuses will be stopped and the law regarding the reform 
of sacred music will not remain a dead letter. “The 
difficulty,” said his Holiness in a note to the Cardinal- 
Vicar of Rome, “is not diminished, but rather augmented 
by postponement, and since the thing must be done, let it 
be done immediately and resolutely.” 

6 . In more than one diocese practical steps have been 
taken to comply with the commands of the Holy See. 
We here append the regulations adopted by the bishops 
of the Province of Milwaukee. They are as follows: 

(1) The “Guide to Catholic Church Music,” published by 
Prof. John Singenberger, of St. Francis, Wis., is adopted as the 
official catalogue of church music, vocal and instrumental, or¬ 
gan and orchestra. Pastors will see to it that every church 


146 


THE SACRAMENTS 


choir has the Guide in its repertoire and that it be purchased 
at the expense of the congregation. 

(2) Church music published or recommended in the official 
organs of approved societies for the cultivation of genuine 
church music is ipso facto allowed. Such organs are: the Caecilia 
(German) of Ratisbon; the Caecilia (German and English) and 
the Review (English) of St. Francis, Wis.; the Fliegende Blatter 
(German) and the Musica Sacra (German) of Ratisbon; the 
Caecilia (German) of Strasbourg, the St. Gregorius Blad 
(Dutch) of Haarlem, Holland; the Cyril (Bohemian) of Prague; 
the Musica Sacra (Italian) of Turin, Italy; the Musica Sacra 
(French) of Namur, Belgium. The catalogue of the German 
Caecilian Society contains over 3,000 numbers by composers of 
different nationalities. 

(3) Church music of any description (vocal, instrumental, or¬ 
gan, or orchestra) not contained in the official catalogue or in 
the above named official organs, may not be performed in any 
of our churches, until it has been submitted to, and approved by, 
the official committee. 

(4) A supplement to the official catalogue will be published 
annually. 

(5) Congregational singing for children, particularly boys, 
and for the adults of the congregation is strongly recommended. 

(6) The teaching of vocal music in general as well as of 
church music must form part of the regular school curriculum. 
Gregorian Chant, being pre-eminently the Church’s music, ought 
to be especially cultivated. 

(7) In order to avoid confusion, the books of Gregorian Chant 
which have been used hitherto, may be retained. After the Vati¬ 
can edition of the Chant will be completed and further regula¬ 
tions of the Holy Father regarding it will have been published, 
the bishops of the province will give further instructions. 

(8) The Motu Proprio of the Holy Father demands that 
men’s voices only should be employed in the choir for liturgical 
chant. Where difficulties seem to prevent the carrying out of 
this rule, the case must be referred to the Ordinary. 

(9) Where the liturgical Vespers are sung, they must be 
rendered in full, not merely in part. It is allowed to substitute 
for the Vespers of the day those of the B. V. Mary, or of the 


CHURCH MUSIC 


147 


patron saint, or, in fact of any other feast or saint or votive 
office. 

(10) Sisters of religious communities will not be allowed 
henceforth to conduct mixed choirs of men and women. 

(11) The above regulations regarding the selection and rendi¬ 
tion of sacred music to be performed in our churches must be 
enforced throughout the Province of Milwaukee, beginning with 
September 1, 1906. 

(12) The following regulations, however, regarding certain 
abuses, must be enforced at once. They apply equally to strictly 
liturgical as well as extra-liturgical service in church. 

(a) Non-Catholic singers or organists may not be engaged 
for divine service. Nor are Catholics allowed to sing or play 
at non-Catholic religious services. 

(b) Vocal or instrumental solos and duets are absolutely pro¬ 
hibited. 

(c) All unbecoming conduct must be banished from the organ 
loft. It is the duty of the pastor as well as of the director and 
organist to enforce the decorum demanded by divine service. 

(d) Members of a parish choir are not allowed to leave their 
own choir in order to join the choir of another congregation 
without permission from their pastor; nor shall any pastor be 
allowed without such permission to accept singers from other 
congregations as members of his own choir. 

(e) At funerals and marriages no music, vocal or instrumental, 
is allowed, except that which is officially approved. 

(f) It is against the general rule of the Church to accompany 
the chant of the officiating priest, deacon or sub-deacon with the 
organ. 

(g) Music written for a mixed choir (soprano, alto, tenor, 
bass) shall be performed by those voices only to which the 
single parts have been assigned by the composer. Therefore, 
the tenor and bass parts of such compositions shall not be sung 
by sopranos and altos or vice versa. 

(h) Mutilations and omissions of the sacred texts which are 
to be sung during High Mass, are absolutely forbidden. The 
entire Gloria and Credo must be sung before the celebrant sings 
the “Dominus vobiscum” It is obligatory to sing or recite also 
the Proper of the Mass, i.e., Introit, Gradual, Alleluja, Tract, 


148 


THE SACRAMENTS 


Sequence, Offertory and Communion. We recommend to have 
these parts chanted or recited by a boys’ choir in the sanctuary 
or in the organ loft. 

(i) The use of the vernacular language during High Mass 
is forbidden by the Church. 

(j) It is strictly forbidden to have brass bands play in church. 

The new Code says (Can. 1264) : 

§ 1. Musicae in quibus sive organo aliisvc instrumentis sive 
cantu lascivurn aut impurum aliquid misccatur, ab ecclesiis om~ 
nino arccantur, ct leges liturgicae circa musicam sacram ser- 
ventur. 

§ 2. Rcligiosae mulicres, si eisdem liccat, ad normam sue- 
rum constitutionum vcl legum liturgicarum ac de venia Ordinarii 
loci, in propria ccclcsia aut oratorio publico cancre, tali e loco 
canant, ubi a populo conspici nequeant. 


CHAPTER IV 


THE SACRAMENT OF PENANCE 

Article I 

THE ESSENCE OF THE SACRAMENT AND ITS IMPORTANCE 
FOR THE PRACTICAL MINISTRY 

i. Man, created after God’s own image and endowed 
with sanctifying grace, had the misfortune to lose his 
exalted postion and miss his eternal destiny by falling 
into sin. This original guilt contracted by our first par¬ 
ents, faith tells us, has put its stamp upon every human 
being born into the world. We should all have been lost 
forever, if the wisdom of the Blessed Trinity had not, in 
the Mystery of the Incarnation, found a means to release 
us from the abyss of misery which had become our lot. 
The Son of God Himself deigned to assume our nature 
and to die for our sake, that He might satisfy the justice 
of His Father and effect a reconciliation between man and 
his Creator. “Vere languores nostros ipse tulit et dolores 
nostros ipse portavit. Ipse autem vulneratus est propter 
iniquitates nostras, attritus est propter scelera nostra et 
livore eius sanati sumns.” 1 

But how is this reconciliation to be understood? Is 
nothing required on our part? Most certainly there 
is. Do penance. This is the cry which St. Peter sent 
forth in his first sermon on Pentecost. Penance has al- 

1 Is. LIII, 4, 5. 

149 


THE SACRAMENTS 


150 

ways been the conditio sine qua non for regaining that 
grace which we had the misfortune to lose through our 
sins. 

What is penance? Its very name (poena) points to 
things which are painful, hard, burdensome. In com¬ 
mitting sin we follow the cravings of our corrupt nature; 
therefore, it is but just that, in order to destroy sin, this 
rebellious nature of ours be punished by acts contrary 
to its lusts and desires. Our will must feel sorry for the 
offenses of the past, it must be ready to shun all sin in 
future, we must pray and sigh for forgiveness, implore 
the mercy of Heaven, shed tears of compunction, mortify 
the body by fasting and other works of self-denial. All 
this is penance, provided that in performing such acts we 
do not confide in our own merits, but place our sole 
reliance in the merits of Christ. Furthermore, feeling 
the sting of sin, the remorse of conscience, we cannot 
help crying out with the Psalmist: i( Delicta quis intelli- 
gitf Ab occidtis meis munda me et ab alienis parce servo 
tuo.” We long for an outward and sensible means which 
will give us the assurance that our works of penance have 
been accepted, and that we have been received back into 
the grace and friendship of God. Here our Blessed Re¬ 
deemer has come to our assistance. In Baptism, the Sac¬ 
rament of regeneration, we receive that first grace which 
washes away all stain of sin. In Penance, the Sacra¬ 
ment of reconciliation, all sins committed after Baptism 
are forgiven and the first love is restored. “Quoniam 
Dens dives in misericordia cognovit dgmentum nostrum, 
illis etiam vitae remcdinm contulit, qui se postea in peccatis 
servitutem et dacmonis potestatem tradidisscnt, sacra- 
mentum videlicet poenitentiae, quo lapsis post Baptismmn 
beneficium mortis Christi applicatur.” 2 

2 Cone. Trid., Sess. XIV, c. i. 


PENANCE 


151 

2. These two Sacraments, Baptism and Penance, though 
they produce pretty much the same effect, the purpose of 
both being the remission of sin, yet differ greatly in 
their mode of application. The Council of Trent, refer¬ 
ring to this difference, says: “Hos [quos Christus Domi- 
nus lavacro baptismi sni ccrrporis membra semel effe- 
cit] si se postea crimine aliquo contaminaverint, non 
iam repetito baptismo ablui, quum id in ccclesia catholica 
nulla ratrone liceat, sed ante hoc tribunal tamquam reos 
sisti voluit, ut per sacerdotum sententiam non semel, sed 
quoties ab admissis ad ipsum proenitentes confugerint, 
possent liberari.” 3 

The Sacrament of Penance is a holy tribunal in which 
judgment is pronounced, the judge being the absolving 
priest, the accused party the penitent. Unlike other courts, 
however, the accused, though found guilty, is not con¬ 
demned, but pardoned, on condition that he feel sorry for 
liis evil deeds and be ready to avoid sin in future. 

Certain acts, therefore, are required on his part. He 
must accuse himself (this is done through confession) ; 
he must regret his past offenses by a true and sincere con¬ 
trition. Both confession and contrition presuppose a 
thorough examination of conscience and include the inten¬ 
tion to satisfy divine justice by penitential works. 

Moral theology gives specific rules as to what is to 
be observed regarding these various acts. It will be 
enough for us to state here that contrition must be in¬ 
ternal, supernatural, supreme, and universal. A merely 
outward contrition, such as the recitation of a formula, 
is insufficient. Our sorrow, besides, must be based on su¬ 
pernatural motives suggested by faith, such as the love 
of God, the fear of eternal punishment. We must hate 
sin more than all other evils, and we must extend our 

3 Cone. Trid., Sess. XIV, c. 2. 


THE SACRAMENTS 


150 

ways been the conditio sine qua non for regaining that 
grace which we had the misfortune to lose through our 
sins. 

What is penance? Its very name {poena) points to 
things which are painful, hard, burdensome. In com¬ 
mitting sin we follow the cravings of our corrupt nature; 
therefore, it is but just that, in order to destroy sin, this 
rebellious nature of ours be punished by acts contrary 
to its lusts and desires. Our will must feel sorry for the 
offenses of the past, it must be ready to shun all sin in 
future, we must pray and sigh for forgiveness, implore 
the mercy of Heaven, shed tears of compunction, mortify 
the body by fasting and other works of self-denial. All 
this is penance, provided that in performing such acts we 
do not confide in our own merits, but place our sole 
reliance in the merits of Christ. Furthermore, feeling 
the sting of sin, the remorse of conscience, we cannot 
help crying out with the Psalmist: (i Delicta quis intelli- 
git? Ab occultis meis mnnda me et ab alienis parce servo 
tuo.” We long for an outward and sensible means which 
will give us the assurance that our works of penance have 
been accepted, and that we have been received back into 
the grace and friendship of God. Here our Blessed Re¬ 
deemer has come to our assistance. In Baptism, the Sac¬ 
rament of regeneration, we receive that first grace which 
washes away all stain of sin. In Penance, the Sacra¬ 
ment of reconciliation, all sins committed after Baptism 
are forgiven and the first love is restored. “Quoniam 
Deus dives in miscricordia cognovit dgmentum nostrum, 
illis etiam vitae remedium contulit, qui se postea in pcccatis 
servitutem et dacmonis potestatem tradidissent, sacra- 
mentum videlicet poenitentiae, quo lapsis post Baptismum 
beneficium mortis Christi applicatur.” 2 

2 Cone. Trid., Sess. XIV, c. 


PENANCE 


151 

2. These two Sacraments, Baptism and Penance, though 
they produce pretty much the same effect, the purpose of 
both being the remission of sin, yet differ greatly in 
their mode of application. The Council of Trent, refer¬ 
ring to this difference, says: “Hos [quos Christus Dorni- 
nus lavacro baptismi sui ccrrporis membra semel effe - 
cit] si se postea crimine aliquo contaminaverint, non 
iam repetito baptismo ablui, quum id in ccclesia catholica 
nulla ratxone liceat, scd ante hoc tribunal tamquam reos 
sisti voluit, ut per sacerdotum sententiam non semel, sed 
quoties ab admissis ad ipsum pocnitentes confugerint, 
possent liberari” 3 

The Sacrament of Penance is a holy tribunal in which 
judgment is pronounced, the judge being the absolving 
priest, the accused party the penitent. Unlike other courts, 
however, the accused, though found guilty, is not con¬ 
demned, but pardoned, on condition that he feel sorry for 
liis evil deeds and be ready to avoid sin in future. 

Certain acts, therefore, are required on his part. He 
must accuse himself (this is done through confession) ; 
he must regret his past offenses by a true and sincere con¬ 
trition. Both confession and contrition presuppose a 
thorough examination of conscience and include the inten¬ 
tion to satisfy divine justice by penitential works. 

Moral theology gives specific rules as to what is to 
be observed regarding these various acts. It will be 
enough for us to state here that contrition must be in- 
ternal, supernatural, supreme, and universal. A merely 
outward contrition, such as the recitation of a formula, 
is insufficient. Our sorrow, besides, must be based on su¬ 
pernatural motives suggested by faith, such as the love 
of God, the fear of eternal punishment. We must hate 
sin more than all other evils, and we must extend our 

3 Cone. Trid., Sess. XIV, c. 2. 


152 


THE SACRAMENTS 


sorrow and hatred to all the sins we have ever committed. 

In making our confession we are not allowed to con¬ 
ceal wilfully a single mortal sin and, therefore, must ex¬ 
amine ourselves beforehand with that care which the 
importance of the matter demands. All this requires en¬ 
ergy and humiliation on our part; wherefore the Sacra¬ 
ment of Penance is justly styled (< Baptismus laboriosus? 

3. In order that he may hear confessions and act 
as judge, the priest needs jurisdiction . The jurisdiction 
empowering him to absolve those whom he deems worthy, 
must be procured from the Ordinary of the diocese 
within which the confessions are heard. Without such 
jurisdiction, absolution is null and void. In case of death, 
however (in periculo and not only in articulo mortis), 
by a general law of the Church, the power to absolve 
is granted to each and every priest. 

In giving faculties for the confessional the Ordinary of 
the diocese may add certain restrictions, not only in the 
way of reserved cases, but also in other forms. Thus 
you may receive faculties simply for a certain place 
(parish, convent, etc.), for a limited time, for particular 
persons, etc. If so, you must not exceed your power. 
Every priest should read carefully the written document 
and its various clauses by which the faculties of the 
diocese are given to him. Whenever you invite priests 
from other dioceses, seculars or regulars, to help you 
at a mission or on similar occasions, see that you pro¬ 
cure for them the necessary faculties from your bishop 
and instruct them beforehand how far their jurisdiction 
goes. Mistakes in this line may lead to serious conse¬ 
quences. 

4. No Sacrament has such an eminently pastoral charac¬ 
ter as Penance, for it presents to us the priest as pastor 
pvium, the shepherd who goes in search of the lost 


THE PRIEST AS CONFESSOR 


*53 


sheep, and who, after having found it among thorns or 
in the desert, takes it on his shoulders and brings it 
back to the fold. The work performed in the administra¬ 
tion of this Sacrament, in the seclusion of the confes¬ 
sional, is strictly private and remains hidden, perceptible 
only to the penitent himself and to the all-seeing eye of 
God. Its effects, however, good or bad, as the case 
may be, are felt also outside. Take, for instance, a zeal¬ 
ous, learned and practical confessor, who is not satisfied 
with simply listening to the sins whispered to him, but 
who tries in every possible way to uproot sin and vice 
from the penitent’s heart, how much moral and social evil 
can he not prevent! The restoration of ill-gotten goods, 
the reconciliation of enemies, the re-establishment of peace 
and harmony in households or families, the fostering 
of charity, justice, sobriety, temperance,—in a word, the 
flourishing of all Christian virtues are his work. He 
plants the seed which, with God’s help, ripens into fruit. 
If a parish or congregation is fortunate enough to possess 
such a spiritual father for a number of years, the good 
results will be clearly noticeable. There is no more 
effectual means of reforming a Catholic community than 
the wise and prudent administration of the Sacrament of 
Penance. It is a remedy applied to individual souls, but 
the whole body of the people derives advantages from it 
and shares in its fruits. 

The Priest as Confessor 

5. Great and manifold are the obligations of a con¬ 
fessor. No man, it is true, is lost except by his own 
fault. But this does not hinder that others, either di¬ 
rectly or indirectly, may share in such loss and become 
more or less responsible for it, One imprudent word, one 


154 


THE SACRAMENTS 


too severe rebuke, one too lax decision given by a con¬ 
fessor who is not considerate enough or too hasty in ex¬ 
ercising his sacred function, may cause the eternal ruin 
of an immortal soul. Will the Divine Judge not ask an 
account of the disaster wrought by his legates? “E mani - 
bus tuis animam eius petam,” He said to the prophet. 
Let no confessor ever forget what formidable conse¬ 
quences his action may entail. Let him ponder the words 
of St. Teresa: “Confessors not sufficiently learned have 
done great harm to my soul; a well-learned confessor 
has never deceived me. Those others, indeed, did not 
intend to deceive me, but they were not sufficiently in¬ 
structed. They sometimes told me that a thing was no 
sin, whilst it was at least a venial offense, and of mortal 
they made venial sins. This has done me great harm, 
so that you may understand why I refer to this great 
evil as a warning to others.” 

In the confessional the priest has to deal with individ¬ 
uals who, cursed with spiritual leprosy, approach him in 
the hope of finding a cure f'or their disease. The con¬ 
fessor, if he is to effect this cure', must be a, man of sound 
judgment, well acquainted with the obligations of his of¬ 
fice, a man of knowledge, both theoretical and practical. 
He should be perfectly at home in the vast field of moral 
theology, entirely familiar with general principles and 
frequently occurring cases. The mere fact of having 
studied this branch of sacred science in the seminary or 
during the years preceding ordination, does not ensure 
future competency. Unless such study be continued, 
new decisions and new points be taken notice of, there 
is danger that too much will be forgotten and false judg¬ 
ments formed. 

Moreover, a good confessor ought not to neglect the 
science of the saints, i. e., ascetic theology, as set forth 


THE PRIEST AS CONFESSOR 


155 


by men who are reliable in their teachings and neither 
too strict nor too lax. “Moral theology,” says Bishop 
Ullathorne, “has two branches; the one regards the 
judgment of sin; the other the cultivation of virtue. . . . 
This other branch is that which is properly called spirit¬ 
ual or ascetical theology; it fits the priest to guide souls 
in the more generous way towards God and to build 
them up in virtue and holiness, for it supplies the mo¬ 
tives and the means for advancing in the way of per¬ 
fect life.” 4 

6 . Hearing confessions is Often a sore trial to the priest. 
To sit still in a narrow place, for several hours in suc¬ 
cession, to be compelled to inhale the breath of per¬ 
sons face to face with yourself, to bear the cold of the 
winter and the heat of the summer, is rather wearisome. 
Still harder is the strain upon the mind. The confessor 
is responsible for each penitent. He is bound to exam¬ 
ine every single case brought before him, lest through 
his fault a soul redeemed by the Precious Blood of Christ 
be lost. Moreover, though continually diving, as it were, 
into the very abyss of crime and wretchedness, of carnal 
lust and filth, he must keep himself pure from moral 
contagion. This requires great energy and a keen per¬ 
ception of the malice of sin. Here, indeed, lies a danger. 
The medical student, when first entering the dissec¬ 
ting room, may be horrified at the scene before him. 
Gradually, however, he gets used to it and goes to 
his work without fear or sensation, and it may be good 
for him. The young priest, just commencing to hear 
confessions, naturally will stand appalled when confronted 
with the various sins men are wont to commit ;—sins 
which hitherto he has known only from books or in 
theory, now are brought home to him in their ghastly real- 

4 Ullathorne, Eccles. Discourses. 


THE SACRAMENTS 


*56 

ity and full hideousness. But what is good for the medi¬ 
cal student and physician is not good for the minister of 
God, the priest, the confessor. He must ever preserve 
a deep horror of sin, for thus only will he keep aloof from 
it himself and be able to make others avoid it. Often, 
therefore, should he pray with the Psalmist: “Pone, Do- 
mine, custodiam ori meo et ostium circumstantiae labiis 
meis, nt non declinet cor meum in verba malitiae ad cx- 
cusandas excusationes in peccatis 

7. However, the hearing of confessions is also a source 
of grace and blessing for the priest. By means of it he 
obtains a deep insight into the human heart and thus be¬ 
comes endowed with a great deal of practical knowledge, 
which enables him to give the proper consolation and to 
tender the right advice. Moreover, the holy tribunal of 
Penance is a constant monitor for the priest. Not only 
great sinners, but also truly pious penitents present them¬ 
selves. Being made aware of the humility, charity, de¬ 
votion, zeal, etc., which they exhibit, he cannot but be 
encouraged and stimulated to virtue, lest the rebuke of 
St. Paul fall upon him: “In quo alium iudicas, teipsum 
condemnas.” 

Finally, what shall we say about the constant mortifi¬ 
cation which the work of hearing confessions demands? 
If a priest desires to do penance for his own sins, to 
satisfy divine justice, whose very mouth-piece he him¬ 
self is, let him frequently enter the confessional to per¬ 
form that service of which our Saviour speaks in the 
Gospel: “Blessed are the merciful, for they shall ob¬ 
tain mercy.” “Divinum illud sacri iudicii munus anxie 
refugiendum non est, sed accedcndum cum magno zelo 
divinae gloriae ampliandae et salntis animarum promoven- 
dae et versandum in illo cum bonitate Dei.” 5 


5 Instr. Past. Eystettensis. 


TIME AND PLACE FOR CONFESSION 157 


Time and Place for Hearing Confessions 

8. When and where shall confessions be heard? A 
zealous pastor must be ready to hear the confession of any 
person who reasonably asks him to do so, who is either 
in the state of mortal sin or at least justly expects a 
particular benefit and grace from the reception of the 
Sacrament. However, there are certain days on which 
you ought always to be at the service of your parishioners, 
and on which they expect you to be ready for them in 
the confessional. On Saturday evenings and Sunday 
mornings, on holydays of obligation and their vigils, peni¬ 
tents will usually come, often many, and it is not proper 
to let them wait until they call you. 


“Ne qua igitur mora confitcri volentcs praepediat, pastores ani- 
marum enixe hortamur ct obsecramus, at apud confcssionalia ad 
poenitentes audicndos praesto sint singulis Sabbatis, Festorum- 
que vigiliis, vcspcrtino saltern tempore, et Dominicis festisque 
diebus mane ante primani missam. His enim horis non desunt 
poenitentes, modo confessarius suo ipse muneri non desit. Sin 
autem fidelium numerus maior sit, quarn ut omnes, qui accedunt, 
uno die audire possit, alia etiam tempora, alios dies eligat, quos■ 
huic tarn necessario operi impendat. Gravissimum quidern cri¬ 
men foret, si pastoris negligentia, aat dcsidia, vcl unus e grege 
fidelium hoc saemmento fraudaretur. Neque ii facile animum 
inducent, ut ad confitendum redeant, qui scmel atque iterum hoc 
ministerium ipsi sacerdoti ingratum ac molestum esse deprehen - 
derint.” 6 


The proper place in which to hear confessions is the 
church. 7 The confessional must be constructed so that 


6 Cone. PI. Balt. II, n. 291. 

7 Sacranientalis confessionis pro- 
prius locus est ecclesia vel orato- 
rium publicum aut semi-publicum. 
(Can. 908). 

§ 1. Sedes confessionalis ad audi- 


Bendas mulierum confessiones sem¬ 
per collocetur in loco patenti et 
conspicuo, et generatim in ecclesia 
vel oratorio publico aut semi- 
publico mulieribus destinato. 


158 


THE SACRAMENTS 


there is a partition between the priest and the penitent, 
both conversing with each other through a small grate. 
“Confessionalia in ecclesia erigenda, pro mulierum confes- 
sionibus excipiendis, decrevit Concilium primum Bal- 
timorcnse, quod districte servandum omninio est. Eccle- 
siae autem nomine, ad confessiones audiendas, sacris- 
tia non est intelligenda, nisi locus sit public us et pat¬ 
ensr 8 

The rubrics prescribe that the priest sitting in the holy 
tribunal should be vested in surplice and stole ( violacei 
col oris). 

The formula of absolution, as found in the Ritual, 
should be recited in full, unless there is a reasonable 
cause for shortening it, in which case you may commence 
with the words <c Dominus noster Iesus Christ us.” 

A few more practical hints are the following: Do not 
speak too loud in the confessional, as this will frighten 
the penitent and give rise to suspicion. Do not allow 
people to stand too close; make them observe order and 
decorum whenever there is a crowd; when it is dark, al¬ 
ways have a light in the church. Before and after con¬ 
fession, when passing through the sanctuary, kneel down 
for a few minutes at the altar before the Blessed Sacra¬ 
ment and say a short prayer. Finally, take the utmost 
care never to violate the “sigillum confessionis.” Direct 
violation is a thing almost unheard of, but indirect viola¬ 
tion occurs occasionally. Be very cautious in your talk 
and action concerning matters which you know only 


§ 2. Sedes confessionalis crate 
fixa ac tenuiter perforata inter poe- 
nitentem et confessanum sit in- 
structa. (Can. 909). 

§ 1. Feminarum confessiones ex¬ 
tra sedem confessionalem ne audi- 
ave verae necessitatis et adhibitis 


antur, nisi ex causa infirmitatis ali- 
cautelis quas Ordinarius loci op- 
portunas iudicaverit. 

§ 2. Confessiones virorum etiam 
in aedibus privatis excipere licet. 
(Can. 910). 

8 Cone. PI. Balt. II, n. 296. 


THE CONFESSOR AS FATHER 


159 


through confession. Do not make any allusions to such 
things, even though they be harmless, in the presence of 
laymen, not even in sermons. “Id enim hire merit0 hand 
parum scandali apud auditores parit, verbum Dei ludibrio 
exponit et ipsum Sacramentum reddit odiosum.” 9 

Article II 

THE DIFFERENT OFFICES OF THE CONFESSOR 
A-OFFICIUM PATRIS 

1. A priest, by undertaking to hear confessions, as¬ 
sumes several offices or charges, which he is expected to 
exercise with great care and circumspection, in order 
that his ministry may be fruitful. The first of these 
offices is that of spiritual father. “Patrem . . . agere 
decet, qui Evangelici patris instar, filium exulem, perdi- 
tum, fame et squalore consumptnm, libens osculo pads re- 
deuntem excipiat, prima stola induat, vitulo saginato ex- 
quisitissimisque epulis reficiat, atque in pristinum haercdis 
ac filii locum et dignitatem reponat.” 1 “The priest bears 
the tender name of Father,” says Cardinal Gibbons, “a 
title which he shares with his eternal Father, from whom 
all paternity in Fleaven and on earth is named.” “For if 
you have ten thousand instructors,” says the Apostle, 
“yet not many fathers, for in Christ Jesus by the Gospel 
I have begotten you.” The confessor is called Father both 
because through his ministry the penitent is born to the 

9 Cone. PI. Balt. II, n. 290.— C. § 2. Obligatione servandi sacra- 

I. C., can. 889: mentale sigillum tenentur quoque 

§ 1. Sacramentale sigillum in- interpres aliique omnes ad quos 
violabile est; quare caveat diligen- notitia confessionis quoquo modo 
ter confessarius ne verbo aut signo pervenerit.” 
aut alio quovis modo et quavis de 1 Cone. PI. Balt. II, n. 279. 
causa prodat aliquatenus peccatorem. 


160 THE SACRAMENTS 

spiritual life and made a child of God again, and because 
people flock to him to seek consolation and advice for 
their troubled souls. His heart ought to burn with a holy 
zeal, enabling him to exclaim with St. Paul: “Si praeoc - 
cnpatus fuerit homo in aliquo delicto, vos qui spirituals 1 
estis, huiusmodi instruite in spiritu lenitatis” 2 

2. The priest, in order that he may be a true father 
to his penitents, has need of charity and patience. Harsh 
treatment, cross words, severe scolding are out of place 
in the confessional. In the pulpit, in sermons and exhor¬ 
tations, whilst addressing a large crowd, you may some¬ 
times make use of sharp language, expound the doctrine 
of faith and the rules of morality in a manner suitable to 
inspire the hearers with terror, but you should never do 
this in the confessional, where you deal with individuals. 
It will have the very opposite effect; instead of softening 
the heart of the penitent and turning him from his 
wicked ways, it will, as a rule, render him all the more 
obstinate. Our Blessed Redeemer has furnished us the 
best example in this regard. In His speeches and public 
addresses He did not shrink from telling certain individ¬ 
uals the plain truth, tried to make them understand that 
they were sinners, outcasts, hypocrites, the offspring of 
vipers, and told them that if they continued in their evil 
ways, the wrath of God would come upon them, etc. Ob¬ 
serve, however, with what kindness and love He receives 
the individuals that come to Him to seek pardon and 
consolation. Think of Mary Magdalen, the woman 
caught in adultery, St. Peter after his fall, and Judas 
the traitor. We ought to bear in mind that it is quite 
a sacrifice for a man laden with sin and crime to come and 
accuse himself of his own accord, opening his conscience 


2 Gal. VI, i. 


THE CONFESSOR AS FATHER 161 

a fellow-man, who is also mortal and sinful. This 
act as such deserves credit and encouragement. There¬ 
fore a confessor must avoid harshness and bitterness, 
even towards those who seem to be indisposed and un¬ 
worthy of absolution. Kindness will soften the heart of 
the most wicked, whilst otherwise a sting will be left 
and the poor penitent may feel like a reprobate or like 
a child to whom a stone is given instead of bread. A 
priest ought to be careful not to show signs of im¬ 
patience or anger that arise from external sources. For 
instance, you are called upon to hear a confession at a 
time that does not suit you, say, when you are not feeling 
well, early in the morning or late at night, when you 
have visitors, when you wish to go on a journey; or, 
shortly before you enter the confessional, you meet with 
an unpleasant affair that provokes your anger. Never 
let the penitent feel this passionate mood of yours. Do 
not get restless when some other matter awaits you, 
as you are getting ready for Mass, for a sick-call, etc. 
Do not take out your watch, as if to tell the penitent that 
he should hurry, if his confession is unusally long, or 
if you have been sitting in the confessional for several 
hours. Incautiousness of this kind may lead to sacrile¬ 
gious confessions, or at least hinder people from draw¬ 
ing out of the fountain of spiritual grace all that strength 
and consolation of which they stand in need. Fatherly 
love, meekness, an'd kindness are what the penitent expects 
and needs. Rude or abrupt conduct on the part of the 
confessor will repel him and perhaps cause him to stay 
away from the Sacraments for a long time, if not for 
ever. ‘‘You are not,” says Hugh of St. Victor, “ap¬ 
pointed judges of crimes to chastise, but judges of mal¬ 
adies to heal.” 

3. A charitable and loving disposition, manifested in the 


THE SACRAMENTS 


162 

very tone of your voice, should pervade the whole con¬ 
fession from beginning to end. Try to help the poor sin¬ 
ner in every possible way. Many are awkward in con¬ 
fessing; they have not examined their conscience well, 
hoping that the confess'or will help them. Others tell 
long stories no’t pertaining to the materia confessidnis; 
others, again, display malice and stolidity; others, finally, 
tremble and quake with fear. All these must be treated 
with the utmost kindness. Encourage them at once, 
when you notice that they are slow or reluctant in stating 
their sins. Do not sigh, move your head or give other 
signs of surprise, when you happen to hear horrible 
things. On the contrary, try to keep quiet; do not in¬ 
terrupt the penitent, but let him tell all he has to say, 
that he may have a chance to unburden his conscience 
freely and completely. 

“Poenitentes leniter ac paterno more excipiat [confessor], et 
quamdiu a sacro tribunali abfuerint, interroget; deinde peccata 
sua narrantes patienter audit, neque (quod Rituale Romanum 
monet), unquam interpellet, nisi ad obscurius dicta melius in- 
telligenda. Etiam atrocia facinora aut turpissima fatentes im- 
moto vultu audiat; neque suspiriis aut aliqua voce vel gestu, 

m 1 

corponsve aut oris motu, mirantis aut horrescentis animi in¬ 
dicia prodat. Quinimmo poenitentem, si timore aut metu laborare 
deprehenderit, humanissimis verbis adloquatur; horteturque, ut 
bono animo et magna dducia peccata omnia in sinum dementis- 
simi Patris effundere non erubescat, summique Praeceptoris ex- 
cmplo, proposito sibi gaudio, confusionem contemnat.” 3 

It is indeed necessary to admonish the sinner, in order 
to make him realize his miserable state and the danger 
to which he is exposed; but this must be done at the end, 
when the sins have been confessed, immediately before 


3 Cone. PI. Balt. II, n. 280. 


THE CONFESSOR AS FATHER 163 


absolution is given. The admonition ought to be charita¬ 
ble and practical, and not a mere commonplace talk. 

4. The love which a confessor bears for his penitents 
is the fruit of the supernatural zeal with which his heart 
burns. Therefore it should be a disinterested and wise 
love, not a purely natural or human sentiment. In the 
confessional there is no room for a distinction between 
rich and poor, learned and ignorant, high and low. They 
are all sinners, all afflicted with spiritual malady and moral 
leprosy. If there be any preference, let it be shown to 
those who appear to be desperate, whose conscience is 
loaded with guilt, and whose spiritual care requires more 
than ordinary labor on the part of the confessor. “Atque 
in primis promptum semper paratumqne se exhibeat [con¬ 
fessor], cam fnerit ad hoc munus obeundum accersitus, 
praesertim ab egenis et vilioris conditionis hominibus, at¬ 
que iis quos peccatorum sarcina onustos esse, aut a con-i 
fessione diu abfuisse nov.crit. His sine mora, omni post- 
habito negotio, praesto sit; et in horum gratiam, si necesse 
sit, divites huius saeculi, piosque ac devotos saepius con- 
fiteri solitos , praecipue autem mulieres, quibus tempus et 
otium abunde sup petit, aut negligat aut expectare iubeat , 
donee male habentibus, qui medico magis egent, fuerit sat- 
isfactum.” 4 

If you happen to meet with a penitent whose state 
of conscience demands extraordinary attention, thank 
God for the grace thus given to you, bestow upon him 
all your solicitude, and do not mind those who are wait¬ 
ing outside of the confessional, even if their number 
be large and some may have no chance to confess at all. 
For these latter you are not responsible, only for those 
whose confession you have heard or commenced to hear. 


4 Cone. PI. Balt. II, n. 280. 


THE SACRAMENTS 


164 

Your love, great as it is and ought to be, must never 
degenerate into laxity. Excessive rigor leads to despair, 
but too much indulgence begets presumption. Let your 
charity be wise, i. e., let it be regulated by sound moral 
principles. Lay aside all human respect and declare, if 
necessary, as St. John the Baptist did to the adulterous 
Herod: “Hoc non licet"; but do it always in kind words, 
according to the maxim: “Fortiter in re, swaviter in 
modo.” 


B-OFFICIUM MEDICI SPIRITUALIS 

1. The second office incumbent on the priest whilst hear¬ 
ing confessions is that of spiritual physician. 

"Meminerit sacerdos,” says the Code, “in audiendis confessioni- 
bus se iudicis pariter et tnedici personam sustinere ac divinae 
iustitiae simul ct misericordiae ministrum a Deo constitution esse 
ut honori dhim et animarum saluti consulate (can. 888, § 1 ). 

The confessor is bound not only to heal the wounds in¬ 
flicted upon the soul in the past, by diffusing the oil of 
divine grace through absolution, but also to provide for 
the future. He must, as far as possible, remove the poi¬ 
sonous germ of the spiritual disease, i. e., sin, lest the 
wounds break open again and cause a new disaster. He 
must add strength and power to prevent relapses. “ Con - 
fessarius ut de muncre suo rite administrate conscicntiae 
suae respondere queat, non modo sulutis initium in con - 
fessione rite peracta constitution curare debet, sed etiam 
tenetur peccata ex anima poenitentis prorsus evellcre, ha¬ 
bitus vitiosos destruere, passiones et inordinatas inclina- 
tiones, quae sunt radices et reliquiae peccatorum, disper- 
dere, occasiones proximas dissipare atque hoc modo morbis 


THE CONFESSOR AS PHYSICIAN 


165 

animi curationem et medelam adhibere. Namque vices 
gcrit coelestis Hints % medici, qui in Evangclio tcstatnr se 
vcnisse ut homines vitam habeant et abundantius quidem 
habcant” 1 

2. As we look for charity in the spiritual Father, so we 
desire to see in the priest practical prudence and sagacity 
that he may be well qualified as a physician of souls. 
This prudence is not the wisdom of the world, nor is it 
simply common sense; it is a virtue, partly natural, partly 
supernatural, acquired by constant study, prayer and 
the faithful administration of the Sacrament of Penance. 
“Ars artium est regimen animanim” Nothing is more 
difficult than to gain control over a man’s soul and influ¬ 
ence his will, whilst the allurements of the world and 
the temptations of demons attract him. Only the power 
of the Holy Ghost is able to paralyze these evil influences. 
Therefore, the wisdom of God’s Spirit is required, and, 
no doubt, the future confessor, the priest, in his ordina¬ 
tion receives with the power to forgive sins also that 
charism called u discretio spirituum, f> not, however, as a 
fully developed faculty, but as a talent with which he 
should work. Nature and grace must be combined, i. e., a 
priest, to be or to become a good confessor, must not neg¬ 
lect those means which are at his disposal, in order that 
he may actually become a prudent director of souls. The 
general rules, laid down by spiritual writers, there¬ 
fore, which are the result of many experiences, must not 
be despised, but be well kept in mind. “Experientia qui¬ 
dem optima in his rebus magistra est, sed cum nemo sibi- 
metipsi prorsus fidere possit, consilium virorum pruden- 
tum et doctorum necnon probatissimorum auctorum hand 
parvi pendatur. Stultissimi enim sunt, qui alta de se 

1 Instr. Past. Eystett. 


THE SACRAMENTS 


166 

opinione capti, omne aliorum indicium spernunt, de nulla 
re dubitant et in quovis casu audacter quasi ex tripode 
decernunt. ,J 2 

3. A good physician tries first of all to determine the na¬ 
ture of the disease by a correct diagnosis. Then, having 
located the seat of it, he gives his medicines so that they 
will work with full strength upon that part or organ of 
the body where the germs of the sickness are lodged. 
Afterwards, when the crisis is over, he gives tonics and 
restoratives, by means of which the system, weakened by 
disease, may be restored to full vigor. The same rule 
should be followed in spiritual matters. The confes¬ 
sor should endeavor tp trace what ascetics call the pre¬ 
dominant passion. That passion, being the main source 
of the sins which the penitent is wont to commit, must 
first of all be subdued. With some this passion is pride, 
with others sensuality, with others, again, an insatiable 
desire for money and wordly gain, with others anger, etc. 
After the penitent has told you his sins, try to discover 
his principal fault. Then give the right remedies against 
this fault, and for remedies against the rest of his 
sins wait until later, or at least do not attempt to apply 
too many at once. “It is necessary above all,” says St. 
Alphonsus, “to attend to the subjugation of the predomi¬ 
nant passion. Some are careful to mortify themselves in 
many things, but make little effort to conquer the passion 
to which they are most inclined; such persons can never 
advance in the way of God. He who allows any irregu¬ 
lar passion to rule him is in great danger of being lost. 
But, on the other hand, he who subdues his predominant 
passion will easily conquer his other passions. When the 
strongest enemy is vanquished, it is easy to defeat the 
less powerful.” 


2 Ibid. 


THE CONFESSOR AS PHYSICIAN 167 


4. In the confessional you deal with individual souls. 
What is good for one may not be good for others, St. 
Augustine says: “Quia cum omnibus cadem debeatur 
caritas, non eadem omnibus adhibenda est medicina 
For example: there comes to confession a young girl ap¬ 
parently innocent and devoid of impure passion, saying 
that she went to parties and dances once in a while, ac¬ 
companied by her brother, sister, or parents; if she is 
asked about sins she might have committed, such as bad 
thoughts, impure desires, lustful actions, she answers in 
the negative; it would be wrong to forbid her to go to a 
dance again. Another confesses that, whilst taking part 
in the amusements mentioned, she almost invariably yielded 
to temptation. She must be reminded of her duty to 
shun occasions which directly lead to sin. Perhaps she 
replies that there is a sort of necessity. Then the con¬ 
fessor must make further inquiries, and from the answers 
he will see what advice he ought to give. A physician 
will not at once cut off a tumor or amputate a limb un¬ 
less it be certain that delay will make things worse. The 
individual case, as such, with all its particulars must be 
handled carefully according to the rule: “Sains poeni- 
tentis animae cst suprema lex” 

Distinction Regarding Penitents 

5. A distinction must be made between persons of dif¬ 
ferent sex and age. Women are apt to follow their feel¬ 
ings, momentary emotions and passionate sentiments. 
Hence it may be enough to appeal to their imagination. 
Not so with men, who are accustomed to reason and judge, 
and to go to the bottom of things. If you wish to succeed 
with men, you must bring forth arguments which 
convince the intellect, you must appeal to their 


THE SACRAMENTS 


168 

honor and arouse their ambition. Young people must be 
treated differently from those who are advanced in 
years. The former may need a check upon their en¬ 
thusiasm, the latter must, rather, be stirred up lest they 
sink into spiritual lethargy. Regard should be paid to 
a person’s occupation. The mechanic who has to work 
hard from morning till night to make a scanty living, 
often becomes careless about his religious obligations. 
Envy, jealousy, drunkenness play havoc with him. A 
Wise confessor will not fail to remind him that he has 
duties towards God, that he should be content with his lot, 
that by humbly accepting it he will be able to lay up merits 
for Heaven. The rich and well-to-do must be told that 
they should make good use of the things Providence has 
awarded them; that they should help and support the 
poor. Not only the city capitalists, but also wealthy far¬ 
mers sometimes become so greedy that they seem to for¬ 
get entirely what they owe to God and His Church. 

6 . In nothing do men differ so much as in their tem¬ 
peraments. What the face is to the body, the tempera¬ 
ment is to the soul, namely, the expression and character¬ 
istic mark of the individual. There are four tempera¬ 
ments : the melancholy, the phlegmatic, the sanguine, and 
the choleric. They hardly ever exist singly in any in¬ 
dividual, but are more or less blended. Like the passions, 
so also the temperaments have their good and their evil 
features. A confessor in his quality of spiritual physi¬ 
cian should try to discover the temperament of his peni¬ 
tent and direct him accordingly, lopping off what is bad 
and fostering what is laudable. “A carver,’ 1 says 
Scaramelli, “must know the qualities of the various 
woods in which he wishes to work; which are soft, 
and which hard, which knotty and which easily split, or 
apt to splinter, otherwise, being mistaken in his mate- 


THE CONFESSOR AS PHYSICIAN 169 


rial, he will not be able to carry on his work; so, too, 
a spiritual director will not succeed in leading his peni¬ 
tents if he does not understand their different tempera¬ 
ments and if he fails to adapt his direction with great 
prudence to the individual character of each/’ 3 
7. Great caution and circumspection are needed in as¬ 
signing the means for avoiding particular sins and break¬ 
ing bad habits. The general means are: (a) prayer, es¬ 
pecially at the moment of temptation; (b) novenas in 
honor of the Saints; (c) the frequent use of the Sacra¬ 
ments, especially for those who are addicted to sins of 
lust; (d) the Sacrifice of the Mass; (e) fasting and morti¬ 
fication. These general means may be employed against 
almost any sin or sinful habit. Besides these, however, 
special remedies must be advised against particular faults. 
A prudent confessor will not fail, with God’s help, to 
select the most wholesome corrective. If, with all the 
precautions you have taken and all the remedies you have 
suggested, no perceptible improvement is visible, you must 
not lose confidence; sooner or later the penitent, if he but 
continues earnestly to use the means at his disposal, will 
reform. The effects of the medicine applied for the heal¬ 
ing of corporal maladies are not felt at once, either; they 
need time to act and produce their effect. 

C—OFFICIUM DOCTORIS 

1. Our Lord Jesus Christ, who came into the world 
as a light to illuminate those who were sitting in dark¬ 
ness and in the shadow of death, was not satisfied with 
teaching the truth in public, in the presence of large 
crowds or before a select body of men, but deigned 
to give instructions now and then a-lso to individuals 

3 Direct. Ascet. 


I/O 


THE SACRAMENTS 


who came to seek counsel and information adapted to 
their particular wants and necessities. Xicodemus, Mary 
Magdalen, Zaccheus, the rich young man aspiring after 
perfection, are instances of this kind. Entrusting His 
Apostles with the same power which He had, and order¬ 
ing them to teach all nations, He did not wish to have 
their ministry limited to public preaching and speaking, 
but, as His own example proves, desired that they should 
be a light not only for the world at large, but for in¬ 
dividuals as well. The place to make use of this in¬ 
dividual instruction is the confessional, where the priest 
is made the confidant of secrets. “Maxime itaque con - 
detnnanda cst praxis illorum non tarn confessariorum 
quam mercenariorum, qui vix pcccatis obiter auditis, tam- 
quam nihil nisi latitie loqui didicissent, omni manu ab- 
sok'ere festinant. Nam et eos docere tenemur, qui licet 
zxnialia tantum habccnt, vivere tamen debent de verbo, 
quod procedit ex ore Dei, et de omni quid cm verbo, sive 
proccdit publice e cathedra sive privatim in sacro tribu- 
nali.” 1 

2. In our general remarks concerning the ministry of 
the sacred tribunal we stated that a confessor must be 
endowed with knowledge. Here it may be asked, how 
extensive this knowledge should be. Benedict XIY says: 
“Opiandum quidem esset, ut quilibct confesssarius ea 
polleret scientia, quam eminentem vocant; verum quum 
haec dos paucorum sit, necesse omnino est, ut competenii 
saltern scientia sit instructus:" St. Alphonsus, explain¬ 
ing this “competcns scientia ” says that a confessor 
ought to know: (a) the difference between mortal and 
venial sins; (b) the species and circumstances of sins; 
(f) the doctrine of restitution; ( d ) reserved cases and 
the ordinary excommunications; ( e ) matrimonial impedi- 

l Instr. Past. Eystett. 


INSTRUCTING PENITENTS 


171 


ments; (/) the requisites of the Sacrament of Penance. 
However, a knowledge not only of moral, but also of 
dogmatic theology and Sacred Scripture is necessary, 
because not infrequently the confessor will have to base 
his admonitions on both, or he may have to clear away 
doubts concerning articles of faith. 

3. Prudence will tell a confessor how far he should 
go in his private instructions. Not all things are good 
for all persons. St. Paul was wont to give milk to chil¬ 
dren, but substantial food to those strong in virtue. 
Many penitents do not know even the rudiments of the 
faith. They must be taught the dogmata fide explicita 
tenenda before absolution. Others are totally ignorant 
of the requisites of Penance, as to what is contrition, 
purpose of amendment, etc. They must be made to un¬ 
derstand the exact meaning of these terms. Others, 
again, have formed a false conscience in regard to cer¬ 
tain sins; mortal sins they consider as venial, or vice 
versa. Let them be disabused of their wrong notions. 
Some do not realize the obligation they have of making 
restitution for frauds and thefts, for slander and de¬ 
traction; these must be told what reparation is required 
on their part to those whom they have injured. Many, 
especially such as hold an office of authority (parents, 
magistrates, superiors), are not fully aware of the duties 
incumbent upon them; their attention must be called 
to these duties, and their mind be awakened as to their 
responsibilities. Persons who have doubts on certain 
points and ask for information, must not be left in doubt, 
lest they continue to sin. 2 Penitents who show a tend- 

2 Uxoribus quacrentibus de de- sarius respondeat et semper id 
bito coniugah necnon aliis interro- solum, quod fuerit quaesitum, nun- 

gantibus particularia in materia turpi quam plus, 
brevxter et maxima cautela confes- 


172 


THE SACRAMENTS 


ency towards spiritual perfection ought to be encouraged 
and directed on the road of sanctity. 3 

Evidently there is little or no sense of duty in those 
priests who, satisfied with what they have learned as stu¬ 
dents, hardly ever open a theological book in after life. 


D—OFFICIUM IUDICIS 


1. The principal office of the confessor is that of judge. 
We say the principal office, because it is in and through 
it that he acts as minister sacramenti. The priest is 
authorized not simply to declare that forgiveness is 
granted or withheld, he himself pronounces the sentence, 
though only as the representative of God. 

“Quamvis absolutio sacerdotis alicni beneficii sit dispensatio, 
tamen non est solum nudum ministerium vcl annunciandi evange- 
lium vel declarandi remissa esse pcccata; sed ad instar actus 
iudicialis, quo ab ipso velut a iudice sententia pronuntiatur.” 1 

“So wondrous,” says Cardinal Gibbons, “is this faculty of 
forgiving sins that, when our Saviour exercised this merciful 
prerogative, the Scribes exclaimed: ‘Who can forgive sins but 
God?’ For hitherto this was an exercise of jurisdiction dele¬ 
gated by the Almighty neither to prophet, priest, nor angel. 
Kingly authority affects only the outward acts of man. Sacer¬ 
dotal authority penetrates into the sanctuary of the soul. Earthly 
judges punish crime, even though the criminal abhors his guilt; 
it is the priestly privilege to pardon the repentant sinner. The 
sentence of the earthly judge is restricted to the temporal life 


3 "Non modo peccata emendari sed 
et idrtutes induct atque augeri de¬ 
bent. Suis itaque admonitionibus 
confessarius conetur accendere in 
poenitente vivum proficiendi in zir- 
tute desiderium ardens quidem, ut 
nihil nisi virtutem sapiat et forte, ut 
contra omnes difficultates animum 
erigat, efficax quoque, ut virtutes 
operetur in omni loco, tempore et 
occasione constantes. Conetur poe- 


nitentem paulatim per gradus per- 
fcctionis ducere in semita iustorum, 
quae quasi lux splendens procedit 
et crescit usque ad diem perfectum, 
demonstrando zidelicet zdas ad per 
fectionem obtinendam et non modo 
communes sed etiam cuiusvis statui, 
conditioni et viribus convenientes 
(Instr. Past. Eystett.) 

1 Cone. Trid., Sess, XIV, c. 6. 


THE CONFESSOR AS JUDGE 173 

of man, that of the Lord’s anointed extends to the regions of 
eternity.” 

The exercise of this judical charge implies three dis¬ 
tinct acts: The confessor must take cognizance of the 
sins committed; he must judge of the disposition of the 
penitent, and, according to that disposition, either ab¬ 
solve or withhold absolution; he must impose a penance 
to satisfy for past offenses. 

2. The nature of the sacred tribunal demands a sincere 
and accurate confession of all those mortal sins which, 
after a careful examination of conscience, a person can 
recall to mind since his last confession. “Peccatorum 
confessio, qualem ■ Christas instituit , Ecclesiaeque suae 
perpetuo retinendam tradidit, Integra esse debet. Oportet 
enim, ut omnia et singula mortalia peccata complectatur, 
quorum post diligens examen sibi quisque consents sit; 
etiamsi occulta sint et ab hominum oculis remota; aut non 
re et actu patrata, sed mente tantum et voluntate con- 
ceptaP 2 It is necessary in this self-accusation to tell 
the single sins according to what is called ", species in- 
fimaP Finally, the number must be added and all cir¬ 
cumstances which alter the ultimate species. 

Manner of Questioning Penitents 

The obligation to make a complete statement rests, first 
of all, on the penitent himself. However, a good many 
penitents, through ignorance or carelessness, fail to ac¬ 
cuse themselves in the manner prescribed. In such cases 
it becomes the duty of the confessor, as minister sacra- 
menti , to supply the defect. He must question the peni¬ 
tent, to get a more accurate knowledge of the sins com¬ 
mitted. 


2 Cone. PI. Balt. II, n. 275. 


174 


THE SACRAMENTS 


“Si poenitens numerum et species et circumstantias peccatorum 
explicatu mcessarias non expresserit, eum sacerdos prudenter in- 
terroget. Sed caveat, ne curiosis aut inutilibus interrogationibus 
quemquam detineat, pracscrtim iuniores utriusque sexus vcl alios 
de eo, quod ignorant, imprudenter interrogans ne scandalum pati- 
antur indeque peccare discant .” 3 

It requires some dexterity to put the questions in the 
proper form. Do not be too scrupulous; do not inquire 
about circumstances of which the penitent, in committing 
sin, hardly thought, or which, in his own examination 
of conscience, he would never hit upon. In regard to 
the number (many penitents never mention it) of habitual 
sins, ask how often on an average, how often a day, a 
week, a month, the sin was committed. 

In materia turpi melius est deficere, quam ad obtinen- 
dam integritatem scandalum parere. Segneri justly says: 

“Cupio magnopere te parcum gravemque esse interrogando circa 
materiam luxuriae, ne tibi accidat, quod pictori, qui cum Hde- 
nam exquisita diligentia depingeret, eiusdem cupiditate exardes- 
cere coepit et accendi. Utcre proinde verborum modestia, et quatn- 
vis subinde circunustantia maneret tecta, quae alioquin ad inte-, 
gritatem materialem spectaret, nihil interest.. .Aliud enim bo- 
num magis praez'alet. Adeo foctct palus ista ut consultant non 
sit vel a pocnitente vel a confessario, ubi opus non sit, moveri; 
sufiicit requirere speciem patrati sceleris, non veto tnodum: et 
si ipsi Z'el ex irrcvecundia vcl ex ignorantia hunc vcllent decla- 
rare, suaz'iter mor.e, necessarium non esse. Expcdiret hac in re 
imitari philosophum ilium, qui versus, ne loquendo os conspur- 
caret, carbone descripsit.” 4 

As a rule you should let the penitent speak first and 
not interrupt him. Then commence to interrogate, but 
do it in a kindly and discreet way. 


3 Rituale Rom. 

4 Segneri, Confessarius Ir.structus. 


ABSOLUTION OF PENITENTS 


175 


It may be disputed whether the confessor should limit 
his questions to the matter confessed, or should also 
touch upon other things. We believe that a prudent con¬ 
fessor will soon discover “cuius spiritus sit poenitcns.” 
If he has sufficient reason to suspect that not all has been 
said, he may and ought to insert a question like this: 
“People of your age, or in your circumstances, often com¬ 
mit such and such sins. Tell me, did you ever commit 
this sin? Do not be afraid; I am ready to help you.” 
Saintly confessors, such as St. Leonardo de Porto Mau- 
ritio, St. Philip Neri, et al. } used to follow this practice, 
and by it, in more than one case, obtained good results. 
Old festering wounds may thus be reopened, and the 
sins concealed in sacrilegious confessions be brought to 
light. “Et dixit Dominus ad me,” says the prophet 
Ezechiel, “Fili honunis, fode parietem, ct cum fodissem 
parietem, apparuit ostium unum. Et dixit ad me: In - 
gredere et vide abominationes pessimas, quas isti faci- 
unt hie.” 6 


Absolution of Penitents 

3. After the sinner has furnished testimony against 
himself by his own accusation, the confessor will decide 
whether he is worthy of absolution or not. “Si enim 
audita confessione iudicaverit [ sacerdos] neque in enu- 
merandis peccatis diligentiam, neque in detestandis do- 
lorem poenitenti omnino defuisse, absolvi poterit; sin 
autem utrumque in eo desiderari animadverterit, auctor 
illi et suasor erit, ut maiorem cur am in excutienda con- 
scientia adhibeat, hominemque, ut blandissime poterit, 
tractatum dimittet” 6 

In judging of the disposition of the penitent, always 


5 Ezech. VIII, 8. 


e Cat. Rom., P. II, c. 59, 51. 


THE SACRAMENTS 


176 

dlow the golden rule: “Qaisquis praesumitur bonus, 
donee probetur malus.” The very fact that the sins 
have been duly specified, that the penitent apparently 
feels a sincere contrition for them, and is earnestly re¬ 
solved to shun all mortal sins in future, is enough 
to consider him as sufficiently disposed. “Si circum- 
stantiae non ingerunt dubium prudens, quod non sit suf- 
dcientcr dispositus poenitens, non debet confessarius ilium 
nee se ipsum turbare ob habendum evidentiam, quae pos - 
sibilis non est.” 7 

From those who are properly disposed, absolution can¬ 
not be justly withheld, except this refusal is necessary 
as a remedy, nay, as the sole remedy for future amend¬ 
ment. We must consider as indisposed persons who, 
filled with a mortal hatred against their neighbor, re¬ 
fuse to lay aside such morbid sentiments; those who 
do not intend to restore ill-gotten goods or repair an in¬ 
jury caused through slander or evil talk, though it is 
in their power to do so; such as are living in a voluntary 
proximate occasion of mortal sin, which they do not in¬ 
tend to quit; or who are members of forbidden secret so¬ 
cieties and refuse to give up membership; in a word, 
all who are wanting in any grave duty or obligation. 
Whenever you happen to meet with such penitents you 
must not at once tell them that you cannot absolve them; 
on the contrary, try by all means possible to change their 
disposition. 

“Sistunt se quidem multi Sacramenti Poenitentiae ministris 
prorsus imparati, sed persaepe tarnen huiusmodi, ut ex impar- 
atis paratis fieri possint, si modo sacerdos viscera indutus miseri - 
cordiae Christi Jesu, qui non venit vocare iustos sed peccatorcs, 
sciat studiose, patienter et mansuete cum ipsis agere. Quod si 


7 St. Alphonsus, Theol. Mor., 1 . VI, n. 461. 


ABSOLUTION OF PENITENTS 


i/7 


praestare praetermittat, profecto non magis ipse dicendus cst 
paratus ad audiendum quant cetcri ad confitendum accedcre.” 8 


If all your efforts prove vain, you may and should 
refuse absolution. A prudent and zealous confessor 
will have recourse to this extreme measure but rarely. 
In most cases he will succeed in changing the wolf 
into a lamb. Whenever there is a real necessity 
for withholding absolution, let it be done in a kind and 
gentle manner. Arrange the matter so that the penitent 
himself clearly sees that you are simply performing your 
duty. Thus it may be hoped that, with God’s grace, he 
will be brought to a better condition of mind sooner or 
later. If the disposition of the penitent is doubtful, 
weigh the circumstances and examine whether it will be 
more beneficial to postpone absolution or to absolve con¬ 
ditionally. Usually nowadays, and in America especially, 
you will have to do the latter, because there is great fear 
lest those to whom absolution has been refused will never 
return. 

ei Studeat igitur confessarius summarn illam, qua Christus Do- 
minus noster peccatores complecti solebat, clementiam ac benigni- 
tatem, quantum licet, aemulari. Homines enim quantumvis 
sceleribus curnulatissimos, ccterisque omnibus ob patrata crimina 
invisos et contemptos, Ipse nunquant aspernabatur aut repellebat. 
Quod de se Ipse testatur his verbis: e Qui venit ad me non eiiciam 
foras.’ Neque timendum est sacerdoti, ne Pastoris optimi hac in 
re exempla sectando muneri suo desit. Haec quidem dispcnsatio 
non est severitatis ac rigoris, sed indulgentiae et miscricordiae, 
Sacramentum. Et re quidem vera, qui Christi Domini in agendo 
cum peccatoribus patientiam et charitatcm imitandam sibi pro- 
posuerit, is non reprehensionem et pocnam, sed laudem ac prae - 
mium ab Eo feret qui non ad bene habentes, sed ad aegros sa - 

8 Ep. Encyc. Leonis XII, de Jubilaeo, 1825. 


178 


THE SACRAMENTS 


nandos, in hunc mundnm venit, quique 'publicanorum ac peccato - 
rum amicus vocari dignatus est .” 9 

It is a good practice in dealing with the majority of 
penitents, especially with the common people, to excite 
them to a true and deep contrition before absolu¬ 
tion. Do not merely tell them to make an act of con¬ 
trition, but propose to them diverse motives to dispose 
their hearts and make them feel sorry for their sins. 
Many approach the confessional without true contri¬ 
tion, or, at least, omit to make earnest and strong 
resolutions in respect to the future. A brief admonition 
by the confessor will supply this defect and secure the 
validity and fruit of the Sacrament. 

Imposition of Penance 

4. Whenever the priest makes use of his power of 
absolving, he is ordered to perform another act, which 
also bears a judicial character, namely, imposing a pen¬ 
ance. 


“Debent ergo sacerdotes Domini, quantum spiritus et pruden- 
tia suggesserit, pro qualitate criminum et poenitentium facultate, 
salutares et convenientes satisfactiones iniungere; ne, si forte pec- 
catis conniveant, et indulgentius cum poenitentibus agant, levissima 
quidem opera pro gravissimis delictis iniungendo, alienorum pec- 
catorum participes efdciantur. Habcant autem prae oculis, ut sat- 
isfactio, quam imponunt, non sit tantum ad novae vitae custodi- 
am et infirmitatis medicamentum, sed etiam ad praeteritorum pec - 
catorum vindictam et castigationem; nam claves sacerdotibus non 
ad solvendum dumtaxat, sed ad ligandum concessas etiam anti- 
qui Patres et crcdunt et docent .” 10 

Care should be taken, as far as possible, to have the 

9 Cone. PI. Balt. II, n. 281. 10 Cone. Trid., Sess. XIV, c. 8 . 


IMPOSITION OF PENANCE 


179 


penance arranged so that it may fulfill its double purpose 
—to satisfy for past sins, and be a remedy against 
future relapses. For mortal sins a grave penance should 
be assigned, in proportion to the number and species. 
Regard must be had to a person’s condition, age, sex, 
and other circumstances. Do not be too strict. Never 
give a penance which you know is accepted unwillingly, 
or which requires extraordinary humiliation and exertion, 
or which a person cannot fulfill without exposing himself 
to ridicule and suspicion. As a rule, do not impose a 
penance which will last too long, for example, whole 
weeks, or even months; such a penance is easily forgotten 
or neglected. 

5. The penitential works are reduced to three: prayer, 
fasting, and alms-giving . Prayer comprises not only vocal 
orations, but also meditation, reception of the Sacraments, 
hearing Mass, visits made to the church for adoration, 
benediction, etc. Being the easiest, it is also the most 
common kind of penance confessors are wont to give. 
(< Universae satisfactions modum cullpae ratio temper obit. 
Sed ex omnium satisfactionem genere maxime convenit 
poenitentibns praecipere, ut certis aliquot et dednitis di- 
ebus orationi vacent ac pro omnibus et praesertim pro 
iis, qui ex hac vita in Domino decesscrunt, preces Deo 
faciant.” 11 Fasting denotes all kinds of mortification, 
e. g., abstaining from meat and delicacies in eating, from 
luxuries, avoiding of parties and social gatherings other¬ 
wise lawful, bearing of daily humiliations, etc. It is a 
penance adapted especially to those who are given to 
pride and lust. 

Alms-giving means all works of charity, e. g., succor¬ 
ing the poor by money, food, clothing, converting sinners, 


11 Cat. Rom. 


i8o 


THE SACRAMENTS 


visiting and consoling the sick, etc. Persons who are 
greatly absorbed by worldly matters, who cling too much 
to their earthly possessions, who have sinned against 
justice and the love due to their neighbor, may be highly 
benefited by a penance of this kind. We would advise, 
however, always to have a short prayer added to it, in 
particular for the conversion of sinners and for the poor 
souls in Purgatory. 


Article III 

CONFESSIONS OF PARTICULAR CLASSES OF PENITENTS 
A-CONFESSIONS OF CHILDREN 

i. In speaking of confessions of children we mean 
the confessions of those little ones who have not yet 
reached the age of puberty. The papal decree “Quam 
singulari” of 1910, says: “The age of discretion re¬ 
quired both for Confession and Communion is the time 
when the child begins to reason, that is, about the seventh 
year, more or less. From this time on the obligation of 
fulfilling the precept of both Confession and Communion 
begins.” Parents in this country sometimes believe that 
their children need not go to confession until they have 
reached the age of ten or so. This is a great error, which 
must be corrected by proper instruction given by the 
priest. First of all. children who have attained to the use 
of reason are able to commit mortal sins. How shall 
these sins be forgiven except through the Sacrament 
of Penance? Again, there is an ecclesiastical precept 
binding all who have reached the age of discretion, to 
confess their sins at least once a year. Finally, we read 
in the Second Council of Baltimore: “Omnibus atii- 
marum curam gerentibus in Domino iniungimus, lit saltern 


CONFESSIONS OF CHILDREN 181 

quater unoquoque anno et praesertim, si fieri possit, qua - 
tuor temporum feriis, pueros omnes spirituali ipsorurn 
regimini commissos, qui nondum SS. Eucharistiae parti - 
cipcs facti sunt, in unum colligant, et per aliquot dies 
doctrinam christianam diligenter edoceant. Eos, qui ad 
septennium pervenerint, ad confessionem accedere cu- 
rent.” 1 Considering all this, we must say that it is a 
grave abuse to deprive children of the grace of sacra¬ 
mental absolution, to let them wait for it until they are 
twelve or fourteen years old. The conscience of both 
parents and pastors is burdened with mortal guilt by 
such culpable neglect. If the children attend a Catholic 
school, there is no difficulty in having them go to con¬ 
fession. It is somewhat harder with those who attend 
a public school, and who usually come to church for 
instruction only on Sundays. Still, they also must be 
given a chance. The only way for the priest will be to 
appoint days on which a special course of preparation for 
confession will be given, and days and hours for the 
actual hearing of such confessions. 

2. It is no small task to hear the confessions of chil¬ 
dren. Sometimes they are not fully aware of the malice 
which their sins imply, or they confess sins which they 
have not committed, simply because they find them men¬ 
tioned in the prayer book or catechism, or, finally, they 
accuse themselves of sins of which, at the moment when 
they were committed, their conscience was not aware 
and which they learned to be sins only afterwards. 
Again, it is often quite hard to make children feel 
truly sorry for their faults, most of them being but 
venial transgressions, or, if they have actually con¬ 
tracted a grievously bad habit, it may be difficult to dis¬ 
cover the full nature and extent of it, because the little 

l Cone. PI. Bolt. II, n. 442. 


THE SACRAMENTS 


182 

penitent speaks in vague terms, and you shrink from 
questioning him too closely, lest he be scandalized. Need 
we wonder that, in consideration of all this, some priests 
feel an excessive repugnance towards these confessions? 
However, it is a burden which you must bear and which, 
if borne properly, will not fail to obtain for you merits in 
Heaven. Remember that these young souls are very ten¬ 
der and can be moulded in almost any way. Vice and 
sin have not gained much ground in them, and hence can 
be extirpated with greater ease and more quickly than 
is the case with grown people, whose will has become 
perverted. 


Preparation for First Confession 

3. In order to render children’s confessions fruitful, 
the young penitents must be well instructed beforehand. 
This instruction ought to be given by the priest himself, 
not by lay teachers or Sisters. The children should be 
made acquainted with the principal dogmas of the faith, 
with the ten Commandments, the Commandments of the 
Church, and the doctrine of the Sacrament of Penance. 
They must know the Apostles’ Creed, the Our Father, 
the Hail Mary, the acts of the three divine virtues, and 
the prayers which they have to say at the beginning and 
at the end of confession. They must be taught how to 
examine their conscience, and sins which they are apt to 
commit at their age must be explained, and their de¬ 
formity shown. Above all, their conscience must be so 
aroused that they will make a good act of contrition. 
Show them what contrition is, not only in abstract words, 
but in a concrete form, e. g., by examples such as that 
of the prodigal son or youthful saints like St. Aloy- 
sius, St. Stanislaus, and others. Let them understand 


CONFESSIONS OF CHILDREN 183 

why we should feel sorry for our sins; place before their 
minds the various motives in full detail. They ought 
to know by heart some adequate formula of contrition, 
but remind them that the mere recital of this formula 
is no sorrow; that sorrow and hatred of sin must have 
been awakened before, so that the act of contrition con¬ 
tained in the standard formula is simply an expression 
of what is felt in the heart. 

A few other remarks may not be out of place here. 
Tell the children that they should prepare themselves 
for several days; that when in church, waiting for 
confession, they should not talk, laugh, or make re¬ 
marks if any one stays too long in the confessional. 
Forbid them to ask one another what the priest told 
them, what penance he gave them, what he said on such 
and such a point. Impress on their minds the idea that 
the confessional is a sacred place; that whatever is spoken 
there is strictly private, intended only for the penitent, 
not for any outsider. Let them, above all, understand 
the necessity of confessing sincerely and of never con¬ 
cealing a sin, of computing the number of sins in the 
best way possible, of listening attentively to the admoni¬ 
tions of the priest and answering his questions promptly. 
After confession they ought to remain a while (fifteen 
minutes) in church for thanksgiving. 

An instruction of this kind should always be given 
to children before their first confession, and it may be 
renewed afterwards at their second and third confes¬ 
sion. The work to be done by the priest in the confes¬ 
sional will thus be simplified and greatly facilitated. 
Too many confessions are defective because people have 
not learned how to confess in their youth. 

4. In hearing a child’s confession, the priest must use 
more than ordinary prudence and exhibit great patience 


184 


THE SACRAMENTS 


and charity. Most of these little penitents are shy and 
bashful, especially the first time. Therefore exhort 
them in the mildest way possible to go on, just as 
they have been instructed, to say the “Confiteor,” and 
then their sins, one after another, in the way they 
have examined themselves. It may be disputed whether 
it is advisable for children to write their sins. For our 
part, we must say that we are not in favor of this prac¬ 
tice, except, perhaps, for the first time, or for the 
general confession made before first Communion. 

Do not interrupt the penitent if he tells his sins in¬ 
accurately, or omits the number and circumstances. 
Questions should be asked later, when he has said all 
he intended to say. 

Almost every child must be questioned about sins 
against the Sixth Commandment. If you have instructed 
the children well on this matter in the catechism class, 
those whose conscience is guilty will likely tell all that 
burdens them, or at least make some allusion, so that you 
can see at once whether impurity has found an entrance 
into their hearts or not. Frequently, however, they re¬ 
main silent about it, partly through ignorance, shame, 
or forgetfulness, or because they are pure and in¬ 
nocent. To get a clear insight and to come to a settled 
conclusion, one or more questions ought to be asked, 
but very prudently and indirectly. If they always say 
no, and if the whole character, as it appears from the 
other sins confessed, does not furnish positive grounds 
for suspicion, you need not trouble yourself further. 
If, however, the child says, “Yes, I have done this evil 
thing, which I know to be a sin,” and if, upon further 
investigation, you see that a bad habit has been contracted, 
or that a proximate occasion exists, it becomes your duty 


CONFESSIONS OF CHILDREN 185 

to extirpate the poison by all possible means. Therefore, 
suggest the proper remedies, not only those of a general 
kind, but also special cures. Inquire into the internal 
or external cause of the evil. At home, in school, on 
the street, children often see and hear things which are 
apt to corrupt their imagination and give rise to tempta¬ 
tions, or, perhaps, there is a person, such as a brother, 
servant, school-mate, who tries to seduce them directly. 
In this latter case, as a rule, the only remedy is to inform 
parents, teachers or others who, by their authority, are 
able to put a stop to the mischief. Therefore, command 
the penitent to make such a report, or, if necessary, let him 
speak to you, the pastor, outside of the confessional on 
the matter, so that you may be able to use your influence 
in that direction. 

On the whole, try to impress upon the minds of the 
little ones a holy fear of God’s presence. Not only im¬ 
purity, but also divers other faults and sins frequently 
met with in children, may thus be suppressed and pre¬ 
vented from growing into bad habits. However, do not 
exaggerate things. Do not say, for instance, “If you 
lie, you will go to hell;” but simply say, “Lying is bad,” 
and in the same way with cursing, stealing, disobedi¬ 
ence, etc. 

5. A priest engaged in hearing the confessions of chil¬ 
dren ought to take special care to excite them to true 
contrition. Even if you have instructed the young 
pupils well on this point beforehand, do not be satisfied 
with simply asking them: “Did you make an act of con¬ 
trition?” Perhaps it was done superficially without a 
firm purpose of amendment. Therefore, go into particu¬ 
lars; show them the special malice of the sins of which 
they have accused themselves, such as impurity, diso- 


THE SACRAMENTS 


186 

bedience, want of respect for parents, hatred, anger, etc.; 
lay before them the special motives for which they should 
be sorry for these sins, and tell them why they should 
avoid them in future. Thus their contrition will be 
what it ought to be, a real change of heart. 

The penance imposed should be as light as possible. 
Of course, if mortal sins have been committed, it ought 
to be in proportion, but never too hard. Do not tell 
the children, for instance, to go to their parents and 
ask pardon for the disrespect they have shown them, 
because they will not do it. Let them recite a litany, a 
few Paters and Aves, etc. Never give them a penance 
which will last too long. 

In regard to absolution we wish to say: If a child 
has been guilty of a mortal sin, absolution must be given 
every time and unconditionally. If only venial sins have 
been committed, but of some importance (lies, thefts, 
disrespect of parents), absolution should be imparted un¬ 
conditionally. If things which seem rather to be childish 
faults than sins form the whole matter of confession 
it will be well to absolve conditionally (si sis dispositus ), 
at least if the child appears to have contrition, and if 
his character and age give you a right to presume that 
perhaps mortal sins have occurred which have escaped 
from memory. But if all signs tend to show that the child 
does not yet know and realize what sin is, I would not 
absolve at all, only give a short exhortation and penance 
and dismiss the boy or girl with a blessing without tell¬ 
ing them that I did not absolve. When a priest hears 
confessions in a strange place, and children of very tender 
age come to him, he should ask whether they ever re¬ 
ceived any instruction or not; if not, he ought to dismiss 
them and send them to the pastor to be instructed. 


CONFESSIONS OF WOMEN 


187 


B—CONFESSIONS OF WOMEN 

1. Friendly intercourse between persons of different sex 
is apt to stimulate sensuality and to cause temptations. 
Neither the confessor nor the female penitent can lay 
aside their nature and the instincts of flesh and blood. 
We need not wonder, therefore, that the Tribunal of 
Penance, though by divine institution a source of grace 
and salvation, now and then through the malice and weak¬ 
ness of man becomes a snare and an occasion of sin. The 
very fact that the penitent reveals the deepest secrets of 
his heart, and that women are led mostly by their feelings, 
is tempting; it lures forth from the breast of the priest a 
sentiment of sympathy which, if not kept within reason¬ 
able bounds, almost imperceptibly passes into personal 
attachment. Evidently, therefore, a priest, in hearing 
the confessions of women, must arm himself with caution, 
prudence, circumspection, and zeal. 

“Non raro latet sub praetextu pietatis virus libidinis; experto 
crede: expertus loquor: vidi cedros Libani turpiter corruisse, de 
quorum sanctitate non magis quam de Hieronymi virtute dubitas - 
sem” 1 

2. Always take the penitent for what she actually is,*— 
namely, a poor sinner, subject to faults and frailties. 
Some priests prefer to hear the confessions of women, es¬ 
pecially the so-called “devotulae,” rather than those of 
men. It may be harder and more trying to listen to the 
sins confessed by men and to undertake their spiritual 
cure, but it is certainly more meritorious and productive 
of greater fruit in the end. Virtue and piety are, as a 
rule, more solid and lasting in men than in women. 

1 St. Augustine. 


THE SACRAMENTS 


188 

Women often pretend to be pious, whilst in reality they 
are deceiving themselves and their confessor. 

“Quanta miseria est,” says St. Alphonsus, “cernere confessarios 
qui multum tempus impendunt in audiendis devotis mulierculis, 
pauperes autem viros et uxorcs, qui sunt aerumnis aMicti, audire 
declinant. Hoc profecto non est audire confessiones pro Deo 
sed pro genio suo. Quare nescio, quale meritum sperare possint 
confessarii illi, qui tali viodo suum ministerium exercent.” 2 

3. Avoid familiarity with female penitents. Suppress 
at once any improper feeling which may creep into your 
heart. Do not trust yourself too much in this regard. 
The Devil knows what he is after; he does not lay his 
snares openly, but secretly and from afar. 

“Diabolus,” says St. Alphonsus, e( non ab initio emittit sagit - 
tas venenatas, sed illas tantummodo, quae aliquantulum feriunt 
et augent affectum 3 

Do not say to yourself that the affection you have is 
purely spiritual. “Familiaritas spiritualis sensim atque 
sensim degenerat in familiaritcitcm scnsualcm et 
lascivinm”; or, as Shakespeare puts it: “Ah, the cunning 
enemy, to snatch a saint, with saints does bait his hook.” 4 
Lest danger should arise from this source, a confessor, 
when dealing with a female penitent, must avoid the things 
which tend to foster personal predilection. Do not ad¬ 
dress the penitent in words that savor too much of ten¬ 
derness. “Patres sumus, non matres.” Whatever you 
have to say should be short, grave, and to the point. Long 
conversations with women, extensive discussions even of 
spiritual subjects, both inside and outside the confes¬ 
sional, are wrong. Answers to questions proposed 
should always be brief. 

2 Praxis Confess., 120. 3 Ibid. 4 Measure for Measure. 


CONFESSIONS OF WOMEN 


189 


“Sermo brevis et rigidus cum his mulieribus habendus est, nec 
tamen quia sanctiores, ideo minus cavendae; quo enim sanctiores 
sunt, eo magis alliciunt.” 5 

Never fix your eyes upon women when they approach 
or leave the confessional, because it might give rise to 
temptations. Do not address them by their proper names, 
Mary, Annie, etc.; never tell them anything which is apt 
to flatter their vanity, especially if they are young and 
gifted with beauty or talent. 

4. If a female penitent should, directly or indirectly, 
show that she is attached to her confessor, she must be 
told, rudely and abruptly, never to come near him again, 
but to seek another confessor, if that be possible. Es¬ 
pecially hysterical women and spinsters sometimes allow 
themselves to be carried away by the feelings of admiration 
which they have for their confessor. They become jeal¬ 
ous of other women and manifest this jealousy by word 
and action. Always be on the lookout against such per¬ 
sons. They are apt to do a great deal of harm. They 
are not ashamed sometimes to tell lies in the confes¬ 
sional or to put questions referring to imaginary dan¬ 
gers to their souls, simply to lure forth from the heart 
of the priest, first sympathy and afterwards affection. 

“Cavendum est ab illis puellis, quae ex curiositate malitiosa 
cupiunt interrogari a confessariis, ut addiscant ea, quae adhuc 
ignorant; et in hunc finem semper affirmative respondent. Sunt 
etiarn adhuc aliae magis malitiosae, quae sive ex libidine sive, 
ut postea in conversationibus ridcant de confessario, non solum ad 
quasdam interrogationes affirmative respondent, sed etiam rubor- 
em fingunt et enixe petunt, ut interrogentur. Ab his scopulis in- 
terdum difficile est cavere, sed utile erit quod confessarii iuniores 
sciant, quousque malitia feminea pertingere possit.” 6 


5 St. Augustine. 


6 Berardi, Praxis Conf., n. 1099. 


THE SACRAMENTS 


190 

5. The other extreme must also be avoided. Let not 
your fear and caution degenerate into a hatred of women, 
as if they were all full of perversity. No, there is 
certainly truth in the term adopted by the Church: “De- 
votus fcmineus sexus The great bulk of Catholic 
women are virtuous, and many are really pious, or at least 
endeavor to be so. The confessor should be to them a 
spiritual father and lead them on the right path. But too 
frequently women are satisfied with the mere appearance of 
piety. Try to disabuse them of this false notion. 
Teach them that piety does not mean to pray, to receive the 
Sacraments, to belong to half a dozen societies, but con¬ 
sists in the love of God and of our neighbor, in charity, 
justice, obedience, meekness, humility, etc.; in the conquer¬ 
ing of our passions, in the bearing of our crosses, in com¬ 
bating the enemies of our salvation. “Fallax gratia et 
vana cst pulchritudo, mulicr timens Dominum, ipsa lau- 
dabitnr.” 7 All should endeavor to fulfill the duties of 
their state and give a good example to the members of 
their household. The wholesome influence exercised by 
them in their home circle will not fail to bear fruit in due 
season. 


C—CONFESSIONS OF NUNS 

1 . Nuns are persons of the female sex who have em¬ 
braced the religious state. In order to devote themselves 
exclusively to the service of God they have bound them¬ 
selves by the three vows of poverty, chastity, and obedi¬ 
ence. They have left their homes, their families, their 
kindred, and by thus voluntarily cutting off the ties of 
flesh and blood, have made sacrifices of which only a truly 
Christian soul is capable. 


7 Prov. 31. 


CONFESSIONS OF NUNS 


191 

No matter what individual nuns may be as to character, 
virtue, learning, etc., they deserve esteem and respect on 
account of their profession and the state to which 
they belong. No priest should overlook this and speak of 
nuns simply as troublesome creatures. Personally they 
may sometimes cause annoyance, but this is per accidcns. 
On the whole, they are entitled to the consideration which 
their calling requires. The great progress of Catholic mis¬ 
sions made in all parts of the world within the last cen¬ 
tury, next to the Apostolic labors of the clergy, is attribu¬ 
table largely to the untiring efforts made by religious com¬ 
munities of women. With extraordinary zeal and a truly 
sacrificing spirit these sisterhoods have devoted themselves 
to the education of youth, the care of the sick, and other 
works of charity. In the United States also they have 
contributed their share towards making the Church flour¬ 
ish and grow. To this fact the Fathers of the Second 
Plenary Council of Baltimore bear testimony in the fol¬ 
lowing words: 

"Sanctimonialium sive feminarurn rcligiosarum hunts regionis 
praeclara in Christianam Rempublicam merita spcctantes, non 
possmnus quin agamus Omnipotenti Deo gratias; qui liarum 
tam utilium congr eg at ionium tantum numerum, tantamque varie- 
tatem in Ecclesiae subsidium excitavcrit. . . Hisce quippe Congrc - 
gationibus acceptum referimus, quod tot puellarum innocentiae 
servandae habeamus parata tutaque domicilia; his debet America 
nostra institutionem numerosae iuventutis turn in Uteris turn in 
Christianis moribus, atque adeo diffundendae Catholicae ddei 
efdcax adiumentum. . . . Quis eriirn, etiam acatholicus, Sororum 
nostraruvi in nosocomiis inexhaustam patientiam, parent in omnes 
beneHcentiam, singularem ubique modestiam potuit non admirari; 
aut tantarum virtutum effectriceni causam aliant cogitare, quam 
divini Spiritus adiutorium illud, quo etiam inimicus homo coga- 
tur fateri: Digitus Dei est hic.” x 

lConc. PI. Balt. II, n. 415. 


THE SACRAMENTS 


192 

Every priest who in his pastoral work has to deal 
with Sisters, should accept the helping hand they offer 
and be ready on his part to make the sacrifices which are 
necessary for the spiritual welfare of these spouses of 
Christ. 


Special Faculty for Confessing Nuns 

2. The canons of the Church ordain that no priest should 
hear the confessions of nuns unless he be specially au¬ 
thorized to do so. Formerly the law requiring a special 
faculty like that was limited to nuns who had made sol¬ 
emn vows. Now no discrimination is made, but all reli¬ 
gious of the female sex, whether they have solemn or 
simple vows, including even the novices, fall under said 
law. The new Code says: 

§ 1. Revocata qualibet contraria particulari lege seu privilegio, 
sacerdotes turn saeculares turn religiosi, cuiusvis gradus aut offi¬ 
cii, ad confessiones quarumcunque religiosarum ac novitiarum va - 
tide et licite recipiendas peculari iurisdictione indigent, salvo 
praescripto can. 239, § 1, n. 1, 522; 523. 

§ 2. Hanc iurisdictionem confert loci Ordinarias, nbi religio¬ 
sarum domus sita est, ad normarn can. 525. (can. 876). 

The exception mentioned in the first paragraph with ref¬ 
erence to can. 239, concerns only Cardinals. These by 
virtue of their dignity or position are eo ipso entitled to 
hear the confessions of religious of either sex in any 
part of the world. The other exceptions given in canons 
522 and 523 deal with extraordinary cases like these: 

Rights of Nuns Regarding Confession 

A religious may, for the sake of appeasing her con¬ 
science, go to any church or oratory, public or semi¬ 
public, and confess to any priest authorized to hear the 


CONFESSIONS OF NUNS 


193 


confessions of women. Again, a nun who is seriously 
ill, even if her sickness is not fatal, has the right to call 
for any priest who has the ordinary faculties of the dio¬ 
cese, and confess to him during such sickness. In neither 
case should the superioress put any obstacle in the way 
to such action on the part of the Sister or ask for the 
reason or motive. The canons granting the aforesaid 
right to Sisters read thus: 

Si, non obstante praescripto can. 520, 521, aliqua religiosa, ad 
suae conscientiae tranquillitatem, confessarium adeat ab Ordi - 
nario loci pro mulieribus approbatum, confessio in qualibet ec- 
clesia vel oratorio etiam semi-publico peracta, valida et licita est, 
revocato quolibet contrario privilegio; neque Antistita id prohi- 
bere potest aut de ea re inquirere, ne indirecte quidem; et 
religiosae nihil Antistitae referre tenentur. (can. 52 2). 

Religiosae omnes, cum graviter aegrotant, licet mortis per- 
iculum absit, quemlibet sacerdotem ad mulicrum confessiones ex - 
cipiendas approbatum, etsi non destination religiosis, arcessere 
possunt eique, perdurante gravi indrmitate, quoties voluerint, con- 
fiteri, nec Antistita potest eas sive directe sive indirecte prohu 
here. (can. 523). 

The privileges granted to Sisters in these canons are 
“prwilegia favorabilia” and should therefore not be inter¬ 
preted in too strict a sense, as if a nun were allowed to 
make use of them but rarely. On the contrary, whenever a 
nun happens to be outside her convent, for a longer or 
shorter time, let us say, on an errand, she may enter a 
church or semi-public oratory and confess to any priest 
empowered to hear the confessions of women. 

At the same time, however, in order that nuns may have 
all facilities regarding the Sacrament of Penance and 
that order and discipline be kept up within the convent 
in which they have their permanent home, the law pre¬ 
scribes that an ordinary as well as an extraordinary confes¬ 
sor be appointed for them. This rule is not new but 


194 


THE SACRAMENTS 


has been defined more accurately by the Code. The 
canons referring thereto are these: 

§ i. Singulis religiosarum domibus unus dumtaxat detur con - 
fessarius ordinarius, qui sacramentales confessiones universae 
communitatis excipiat, nisi propter magnum ipsarum numerum 
vel aliam iustam causam sit opus altcro vel pluribus. 

§ 2. Si qua religiosa, ad animi sui quietem, el ad maiorem in 
via Dei progressum, aliqucm specialem confessarium vel mod- 
eratorem spiritualem postulct, eurn facile Ordinarius concedat; 
qui tamen invigilet ne ex hac concessione abusus irrepant; quod .yi 
irrepsennt, eos caute et prudenter eliminet, salva conscientiae 
libertate. (can. 520). 

§ 1. Unicuique religiosarum communitati detur confessarius 
extraordinarius qui quatcr saltern in anno (id domum religiosam 
accedat et cui otnnes religiosae se sistere dcbent, saltern bene¬ 
dict ionem recepturae. 

§ 2. Ordinarii locorum, in quibus religiosarum communitates 
exsistunt, aliquot sacerdotes pro singulis domibus designent, ad 
quos pro sacramento poenitentiae in casibus particularibus recur- 
rere eae facile possint, quin necessarium sit ipsum Ordinarium 
toties quoties adire. 

§ 3. Si qua religiosa aliquem ex iis confcssariis cxpetat, nulli 
Antistitae liceat nec per se nec per alios, neque directe neque 
indirecte, petitionis rationcm inquirere, petitioni verbis aut factis 
refragari, aut quavis ratione ostendere se id aegre ferre. (can. 

521). 

Usually nuns are expected to go to confession to their 
regular confessor, ordinary or extraordinary. When the 
extraordinary confessor is present to attend to his ministry, 
the ordinary confessor ought to stay away from the church 
or chapel, and vice versa. If a Sister does not wish to 
confess to the extraordinary confessor, she need not do 
so, yet, for the sake of order, she must present herself 
to him to receive at least his benediction and, if need be, 
some advice regarding her spiritual life. If the commun- 


CONFESSIONS OF NUNS 


195 

ity is very large, several ordinaries as well as extraordina¬ 
ries may be appointed. 

The Code makes another allowance. A Sister may, in 
order to quiet her conscience or to have a better direc¬ 
tion in spiritual matters, demand a special confessor or 
guide. The Ordinary to whom a request like this is 
made should accede to the wish, provided no great incon¬ 
venience for the convent or danger of abuse is likely to 
result therefrom. 

3. The priest who is appointed to hear the confessions of 
Sisters should be a man of experience and well versed 
in ascetic theology. 

“Sacrarum virginum confessionibus excipiendis eos tantum 
Episcopi praedcxant, qui qua par est morum gravitate, prudentia, 
doctrina et asceticae artis intelligentia pracditi reperiantur.’ , 2 

No one can lead others to perfection unless 
he strives after perfection himself. Ignorance and 
imprudence on the part of a confessor may do immense 
harm, not only to individual nuns, but to the whole com¬ 
munity. The confessor ought to foster in the penitent 
those virtues which her very profession, the religious 
state voluntarily chosen by her, demands; above all, hu¬ 
mility, obedience, charity, patience. Obedience with reli¬ 
gious must not be limited to strict commands or to mat¬ 
ters of importance; it ought to extend to everything, to 
the very minutest points and rules. It must be an obe¬ 
dience not limited to exterior behavior, but an obedience 
which comes from the heart: all mandates of the superi¬ 
oress should be executed with cheerfulness of mind and 
exactly as commanded. Charity and patience must be 
practiced, especially in conversation and in dealing with 
the members of the community. Tell them to avoid all 
predilection and special friendships, because these beget 

2 Cone. PI. Balt. II, n. 417. 


196 


THE SACRAMENTS 


jealousy. Do not listen to complaints made against the 
local superioress. It is true, the latter may sometimes fail 
in her duty, and if so, the confessor must admonish her, 
but it should be done in a way to avoid the suspicion that 
he was asked to do so by the Sisters, otherwise he is apt 
to pour oil into the fire. Let those who have grievances 
against the local head report to the general superioress or 
director, if there be one, that they may correct any abuse 
of authority. The confessor ought not to meddle in the 
temporal matters of the community, least of all should he 
intrude himself, by means of the confessional, into the 
election of the superioress; he must leave this to the con¬ 
science of each penitent. The Code says (can. 524, § § 1 
and 3): 

In munns confessarii religiosarum et ordinarii et extraordi - 
narii deputentur sacerdotes, sive e clero saeculari, sive religiosi 
de Superiorum licentia, morum integritate ac prudentia prae- 
stantes; sint insupcr annos nati quadraginta, nisi iusta causa, iu~ 
dicio Ordinarii, aliud exigat, nullam potestatcm in easdem re- 
ligiosas in foro extcrno habcntes. 

Confessarii religiosarum turn ordinarii turn extraordinarii in- 
terno vel externo communitatis regimini nullo modo sese immis- 
ceant. 

The ordinary confessor’s term is three years. How¬ 
ever, for good and just reasons, specified by law, he may 
be appointed for a second and even a third term in suc¬ 
cession. When nine years have expired the bishop can¬ 
not prolong the term before that confessor has intermitted 
his service at least for one year, after which period he 
may be appointed again. 

Religiosarum confessarius ordinarius suum munus ne exerceat 
ultra triennium; Ordinarius tamen eum ad secundum, imo etiam 
ad tertium triennium condrmarc potest, si vel ob sacerdotum ad 


CONFESSIONS OF NUNS 


i 97 


hoc ofhcium idoneorum penuriam alitcr providere nequcat, vel 
maior religiosarum pars, earum quoque quae in aliis ncgotiis ius 
non habent ferendi suffragium, in eiusdem confessarii condrma- 
tionem, per seer eta suffragia, convenerit ; dissentientibus tarnen, 
si vclint, alitcr provxdendum est. (can. 526). 

4. Bear in mind that nuns are women. The religious 
garb which they wear does not divest them of their female 
nature. Hence, what we have said about women in general, 
also holds good with regard to nuns. With them, too, you 
must be on your guard against familiarity, especially when 
they are young. It is improper for the confessor to have 
amongst the Sisters so-called pets, and to foster a sort 
of affection by detaining them longer in the confessional, by 
giving them lengthy and unnecessary instructions, by ex¬ 
changing presents with them, etc. Such conduct is apt to 
create jealousy, gossip, dissension, and scandal, and to 
disturb the peace and harmony so essential to the reli¬ 
gious life. 

Outside of the confessional the priest should be friendly 
with all the Sisters, but intimate with none. Do not 
visit them too often or allow them to come to your house 
frequently. Whenever you call on them, observe sobriety 
in speech and action. It is highly improper for a priest 
to be with the Sisters during their recreation hours, to 
play with them, to pass vulgar jokes in their presence, 
or to take music lessons from them. Do not sit alone in 
the parlor with any Sister, whether she be the superioress 
or another; always have witnesses present. Do not talk 
to the nuns about matters concerning the spiritual or tem¬ 
poral government of the parish, as if they were your con- 
suitors. Matters which regard the school may and must 
be discussed with the Sisters employed as teachers, but 
do not allow them to overstep the limits. Insist upon 
strict obedience in the management of school affairs, like- 


198 


THE SACRAMENTS 


wise as to the keeping of the sacristy, singing in the choir, 
and all things in which you make use of the Sisters’ 
services. Uphold your own authority in whatever comes 
under your pastoral care and rule. 

On the other hand, do not infringe on the rights of 
the Sisters. They have their own regulations, and a 
local rector cannot dispense from them arbitrarily. 
Their hours of recreation, for instance, are limited, 
and as soon as they are over, silence must be observed. 
A priest should not attempt, therefore, to stay and en¬ 
gage the Sisters in unnecessary talk. Again, the number 
of their holy Communions is fixed by their constitutions. 
Do not make any changes in this regard. Try to find out 
the regulations under which these nuns live and see to 
it that they observe them conscientiously. 

5. A confessor of nuns must endeavor to gain the 
confidence of his penitents. Paternal solicitude and true 
supernatural love of souls should, in a high degree, animate 
him who is the spiritual director of these spouses of 
Christ. Let him avoid all partiality; let him be prudent 
and gentle. Severity will give rise to fear, and fear will 
deter the penitent from opening her conscience with can¬ 
dor and simplicity. Do not require too much. Nuns 
are not saints, but feeble creatures, subject to human 
faults, and likely to commit even mortal sins. If one, 
perchance, should accuse herself of a mortal sin, you must 
not be struck with horror, resort to sharp rebukes, or 
give her a dreadful scolding. It may lead to the worst 
results and be the cause of a long train of sacrilegious 
confessions and communions. These poor nuns often 
have no opportunity to open their hearts to another priest 
besides their ordinary and extraordinary confessor. 
Hence, treat them always with the utmost kindness, lest 
they lose confidence in you. 


CONFESSIONS OF NUNS 


199 


The Decree “Quemadmodum” 

6. In the course of ages abuses had crept into religious 
communities concerning the power of the superioress in 
regulating the consciences of her subjects. To remedy 
this evil, His Holiness, Pope Leo XIII, through the Con- 
greg. Episc. et Reg., issued a special rescript (" Quemad- 
modum,” Dec. 14, 1890), which prescribes: 

(a) All provisions made in the constitutions and rules of reli¬ 
gious orders or societies, by which an account of conscience or 
public manifestation of the inner heart is enjoined upon the 
subjects outside of sacramental confession, and the power to 
demand this account is given to the superioress, are null and 
void, and the superiors are ordered to expunge such provision 
from the constitutions, manuals, and rule books. 

( b ) No superioress henceforth is allowed to employ any means 
in the shape of counsel, fear, threat, etc., to induce subjects to 
make such a manifestation of conscience. Subjects to whom the 
thing is hinted, or on whom it is imposed, are commanded to 
report such action either to the general superioress or to the 
Propaganda. 

(c) This does not prohibit members from opening their hearts 
of their own accord with full freedom to their superioress in 
doubts and anxieties of conscience. 3 

( d) The superioress is bound to send for an extraordinary 
confessor if only one nun asks for it, without inquiring into the 
reason for such request or without showing any sign of displeas¬ 
ure. 

(e) To grant holy Communion or to prevent from receiving it 
is the exclusive right of the ordinary or extraordinary confessor. 
Only if a member has committed an external fault of a serious 
nature, or has given public scandal to the community, may the 
superioress keep her away from holy Communion until she 
has gone to confession. 

(/) Whenever a nun has obtained the privilege to receive holy 
Communion on a day not set apart for the whole community, 
she must inform the superioress, who, if she has reason to ob- 


3 See the Code (can. 530)* 


200 


THE SACRAMENTS 


ject, may speak to the confessor, but the latter’s decision must be 
abided by. 

(g) Copies of this papal document in the vernacular must be 
inserted in each constitution and be read once a year to the 
whole community. 

7. Persons who have embraced the religious state should 
love solitude and retirement. Their dealings with the 
outside world ought to be regulated by prudence and 
charity, and extend no further than necessity requires. 
Pastors and confessors should attend to this point 
and report all abuses to the proper authorities. It is cer¬ 
tainly wrong to have Sisters, either singly or in pairs, go 
on collection tours for days, nay weeks, in places distant 
from their own convents or other religious houses. 

" Dernum, quum omnino deceat ut Moniales, sint vel non sirtt 
claustratae in conventibus suis, quantum fieri possit, permane- 
ant, atque in sancta solitudine spiritualibus exercitiis et operibus 
piclatis et caritatis secundum earum institution sese devoveant, 
prorsus reprobamus morem ilium, seu verius abusum, qui nuper 
invectus est, iuxta quern nonnullac ex istis piis feminis hue illuc 
circumcursant, et saepe ad loca ab earum monasteriis remota 
divertunt, causa pecuniae colligcndac pro novis domibus fundan- 
dis, vel ab acre alieno iis quae iam sunt f undatae liberandis.” 4 

Sisters coming from a strange place and diocese, who 
go around begging, are required to show their papers to 
the local pastor. Besides the credentials of their own 
superiors, they must have a permit from the Ordinary in 
whose diocese they intend to collect. 5 Furthermore, cer¬ 
tain precautions must be observed. “Ordinarios hortamur 
ut id non permittant, sine necessariis ct prudentibus prae~ 
cautionibus, ati sunt praesertim, ne unquam solae nec 
iuniores nec post solis occasum elcemosynas colligere per- 

4 Cone. PI. Balt. II, n. 422. 5 Cfr. Cone. PI. Balt. Ill, n. 95. 


CONFESSIONS OF PRIESTS 


201 


mittantur et ita at ubi fieri potest in domo sororum suae 
vd altcrius congregationis pernoctent.” 6 

Do not allow your school Sisters to do things which 
are not in conformity with their calling and which 
are likely to lead to dissipation and distraction. Prevent 
them from going about the parish under the pretext of 
looking after their pupils. Do not permit them to receive 
too many lay visitors or to talk and chat too much with 
seculars in and around their house and yard. Should a 
Sister in confession accuse herself of great dissipation of 
mind, caused by excessive contact with the world, com¬ 
mand her to put a stop to it by all means, because other¬ 
wise she will be in danger of losing her vocation. 

D-CONFESSIONS OF PRIESTS AND CLERICS 

i. There is a saying: “Sicut rex, ita grex.” If the 
Shepherd goes wrong, the sheep are apt to be misled. 
The priestly character as such does not render a man 
perfect. Unless the priest makes it a practice to employ 
the ordinary means of salvation properly and assidu¬ 
ously, he will come to a fall. The sacred tribunal of pen¬ 
ance is one of these means. Obviously, therefore, an 
important task is waiting for the priest, when one of his 
clerical brethren approaches him as a penitent, confesses 
to him his sins and seeks direction regarding his soul. 

Not only the older members of the clergy are en¬ 
trusted with this task, but also to the younger, inex¬ 
perienced or newly ordained priest it may fall to hear the 
confession of one of his confreres. How must he act to 
be faithful to his charge? Here are a few practical 
hints. 

(a) No man can be his own leader. A priest also 


6 Ibid. 


202 


THE SACRAMENTS 


stands in need of guidance by another. Hence the con¬ 
fessor should not content himself with simply listening to 
the sins of the clerical penitent, but add a few words of 
advice and encouragement. Christ looked upon Peter 
after his fall; there was a deep meaning in that look, 
for Peter went away and wept bitterly. Later on, when 
the risen Saviour met Peter at Lake Tiberias, he asked 
him three times: “Peter, dost thou love me?” Peter 
felt the sting of this threefold question, and with tears in 
his eyes confessed that he loved his Master. Plereby we 
are given to understand how one short sentence spoken 
with zeal and unction is apt to have a wonderful effect. 

( b ) Priests in their confessions often use general ex¬ 
pressions, viz.: that they were lukewarm in their prayers 
and devotional exercises, in the celebration of Mass, etc.; 
that they did not attend to their pastoral duties properly, 
and so forth. As long as these failings seem to be ordi¬ 
nary shortcomings, such as any man is apt to be guilty 
of, now and then, the confessor need not feel alarmed. 
But if they are the consequences of habitual carelessness, 
idleness, and love of worldly things, the penitent should 
be seriously warned of the danger which threatens him. 
A commonplace talk will be of no avail. Practical and 
specific means should be suggested to prevent a further 
growth of the evil. 

(c) The penance should be shaped so as to be not only 
expiatory for past faults, but also a corrective measure 
against future relapses. Mental prayer, visits to the 
Blessed Sacrament, spiritual reading may prove to be ef¬ 
fective in this regard. 

( d ) A worthy confessor will not yield to human re¬ 
spect. Let the penitent be priest or layman, the same prin¬ 
ciples of morality must be applied. Consequently, if one 
is not fit to be absolved, if his relapses have been constant 


CONFESSIONS OF PRIESTS 


203 


and frequent, if he has made no attempt to avoid a 
voluntary and proximate occasion despite a promise to 
do so, if the same levity, the same dissipation, the same 
gross violation of divine or ecclesiastical commandments 
continue, absolution must be withheld, unless there be 
some extraordinary sign of sincere contrition which 
guarantees an effective change for the better. Perhaps 
the priestly penitent will say: “I am in a terrible plight; 
I cannot leave the people without Mass; I must adminis¬ 
ter the Sacraments to them.” The confessor ought to tell 
him what Millet in his book, Jesus Living in the Priest, 
suggests: “Your condition is indeed very sad and very 
deplorable. Would that I could extricate you from it by 
the shedding of my own blood. Go, throw yourself at the 
foot of the crucifix, shut yourself up in your room and 
there meditate seriously on the many outrages which you 
have committed against the divine majesty; excite in 
yourself a living, a heartfelt, a perfect contrition, and 
then do what your conscience directs.” “Yes (the peni¬ 
tent, perhaps, will reply), I am ready to do whatever is 
necessary; never have I felt as I do now the frightful con¬ 
dition I am in; I want to escape from it, cost what it 
may. I have long tried the patience of God, but now 
I have decided and I am determined; now, that I have 
entered into myself I will set everything to rights. I will 
sever all relations with persons who have been my partners 
in sin; I will burn that book which has poisoned my soul; 
I will take up a new rule and enter upon a new life; 
each day I will set apart a certain fixed time for medita¬ 
tion, for study, for examination of conscience, and for 
spiritual reading.” Upon words like these, spoken with 
sincere sorrow, the confessor may proceed to absolve. 

(e) Some priests, it appears, labor under hallucinations 
with regard to the duties of their state. They preach 


204 


THE SACRAMENTS 


but rarely, they take no pains to establish a parochial 
school, though with a little effort they could have one, 
they do not instruct their children, they absent themselves 
frequently from their parish, they spend a great deal of 
their time in pleasure, they are constantly seen at theaters, 
baseball games, races, and such like public sports, they 
scandalize the people by intemperance and other excesses, 
they entertain and avowedly proclaim the most liberal 
views regarding Catholic doctrine, in a word, they lead a 
life unworthy of their sacred calling, though at the same 
time they may have some good natural qualities that 
make them popular. They are gentle, sociable, brilliant, 
witty. Who can bring such unfortunate men back from 
their lassitude and spiritual sloth, except the confessor? 
Upon him, therefore, devolves the duty to instruct his 
fellow priest and to tell him emphatically: Non licet. 
We have reason to fear that the confessors of priests 
often are too condescending and connive where they should 
be resolute and firm. Let them bear in mind the words 
of Holy Writ: “If the blind lead the blind, both fall into 
the pit.” 1 

Bishop Moriarity says with reference to intemperance occa¬ 
sionally met with in priests: “I have come to the conclusion, 
which is impressed upon me with strong conviction, that the pre¬ 
vention and correction of this habit must be effected by the 
private charity of individuals. A bishop is powerless in this 
matter. It generally falls to his lot to punish when the evil is 
incurable. Priests only can apply an effectual remedy. The 
wretched habit steals imperceptibly, sometimes on the inexperi¬ 
ence of youth, sometimes on the imbecility of age. The correc¬ 
tion of this habit, when it begins to take root, requires the con¬ 
stant watchfulness of a friend and monitor. That is what you 
[the fellow priests] can give and what the bishop cannot.” 2 


l Matth. XV, 14. 


2 Allocutions and Pastorals. 


CONFESSIONS OF PRIESTS 


205 


The confessor is bound more than any other person to 
sound the warning. Let him, therefore, attend to his 
duty and rest assured that by saving a priest from ruin 
he is doing a great work, for his salvation entails that of 
hundreds of others. Many a priest who came forth 
from the seminary with a good record and the highest 
promise, soon failed because he happened to fall into the 
hands of a lax and lazy confessor. His fervor decreased 
from day to day, his heart grew cold, his conscience became 
callous, and now he is on the downward slope that leads 
to destruction. 

“A priest’s confessor must observe whether his penitent ful¬ 
fils the grave duties of his state, not holding it unnecessary, 
but rather a duty, to make him give an accurate account of his 
life. Whatever be the age, the merit, or the dignity of the 
priest who kneels at your feet and confides his conscience to 
you, remember that he calls you Father, and thus gives you the 
right to warn, question, and reprove him. To think that he 
expects courtesies and compliments from you would be to offend 
him. Assuredly, one must proceed with prudence and even with 
reverence, especially towards the aged, the learned and the pious, 
but it ever remains true that the parts cannot be reversed, and 
the confessor is always a confessor, even when he hears a priest; 
and the latter when confessing is a mere penitent .” 3 

2. This is a good place to make some brief observa¬ 
tions about the confessions of clerics, ♦. e., young levites 
or seminarians preparing for the priesthood. 

Confessions of Clerics 

(a) No young man ought to be admitted to the eccle¬ 
siastical state who is entangled in the vice of impurity. 
A trial, of course, may be given him. But if, notwith- 


3 Guerra, The Confessor after the Heart of Jesus. 


206 


THE SACRAMENTS 


standing the means suggested, no guarantee exists that the 
candidate will remain firm and faithfully keep the vow 
of chastity, the confessor must forbid him to proceed and 
tell him in plain words that he has no vocation. A deep- 
seated habit can not be eliminated in a short time. One 
may not have yielded to lustful motions for several weeks 
or months; but the evil continues and will crop out again 
when an occasion is met with. The probation should 
last a year, or even longer, according to circumstances. 

(b) He who was accustomed to sin outside the semi¬ 
nary, when in contact with the world, cannot be admitted 
upon a probation that is limited to a life of seclusion. He 
ought to show, first, whether he will keep aloof from sin 
when he is exposed to temptations in the world, viz.: 
during vacation. 

“Clericum, qui sacris proximus ordinibus in impudicitias re - 
labitur, non satis emendari sentio; immo de eo dubitarem, an 
bonus futurus sit saecularis; quomodo igitur bonus erit Cleri - 
cus, Sacerdos, Parochus? Utinam confessarius pie severus illi 
aperte ac fortiter diceret: Non licet tibi. Sed proli dolor! 
Clerici huiusmodi quaerunt et tandem nanciscuntur confessarios 
tantae rei ignaros, vel loquentes sibi placentia, qui ad sacros ip- 
sos ordines admittunt sub spe futurae emendationis; at nonne 
dixerim cum certitudine pcioris depravationis? Ita est, in Do¬ 
mino fratrcs, luctuosissima expericntia teste. Idco seminariorum 
directorcs ac confessarii omnes enixe a Deo petere debent auxili- 
um, quo in re tanti momenti recte iudicent: item fortitudinem, qua 
indignos perseveranter repellant, eos in antecessum monentes, ut 
sibi opportune ac tempestive provideant, ne Ordinationum tem¬ 
pore adventante, taliter indigni in quandam desperationem coniici- 
antur, cum ex una parte nullimode possint acccdere ac alia nec re - 
cedere sciant, dicteria hominum suspicionemque nimium timentes. 
Ne confessarii credant verbis, quae transeunt; sed inquirant facta, 
quae permanent: en peritorum consilium. Credant ergo exper- 
tis, et falsa eos pietas non decipiat cum tanto fidelium scandalo 
atque catholicae Ecclesiae damno.” 4 

4 Scavini, Theol. Mor., tract. III,disp. I, cap. II, a. 2. 


CONFESSIONS OF SEMINARIANS 207 

(c) The vice of impurity is not the sole obstacle to or¬ 
dination ; other vicious habits, such as intemperance, 
pride, sloth, also stand in the way. Means, of course, 
should be used to assist the candidate in uprooting the 
evil; but if he fails to curb his sinful inclinations, the 
confessor will be obliged to keep him back from a state 
with the duties of which he cannot comply. “luvenes 
ebriosi, superbi, elati, iracundi, susurrones, qui divisiones 
excitant, qui disciplinam oderunt, qui nulli parcunt, leves, 
rebus externis dediti, raro bene recollecti, circa pietatem 
indifferentes, in studiis negligentes, scientias ecclesiasticas 
fastidientes, libros profanos magis amantes, saepe moniti 
et non emendati, nunquam sancti erunt sacerdotes: ab 
Ordinibus perpetuo maneant exclusi.” 5 

(d) Note that “negative goodness, that is, flight from 
sin, is not enough for the cleric; positive goodness is 
necessary. Therefore the confessor must watch over 
him and impress upon him the duty of striving to attain 
sanctity, especially inculcating humility, obedience, meek¬ 
ness, piety, and the spirit of sacrifice, in a word, all 
the virtues which must mould a worthy minister of 
God.” 6 

Not only those who act as spiritual guides in semi¬ 
naries and colleges, but also the priests whom the candi¬ 
date for the ministry may select as confessors, should 
realize the great responsibility they carry by taking 
charge of young men aspiring to the priesthood. We 
have reason to fear that the weight of this responsibility 
is not always properly estimated, else how shall we ac¬ 
count for the scandals given by priests shortly after their 
ordination ? 


5 Scavini, i. C. 


6 Guerra, The Confessor after the 
Heart of Jesus, p. 138. 


208 


THE SACRAMENTS 


E—CONFESSIONS OF PIOUS PENITENTS 

I. The sacred tribunal of Penance, though originally 
and primarily intended as a means of reconciliation, as a 
way to regain the state of grace lost through mortal 
sin, may also be made an instrument of higher perfec¬ 
tion. This is the reason why not only penitents whose 
conscience are loaded with grievous sin, and who are 
spiritually dead, present themselves in the confessional, 
but also those who, on the battlefield of the soul, in the 
great struggle between virtue and vice, have received but 
slight wounds. The words of God’s minister pronounced 
in absolution heals these small defects and trifling sores 
no less than the large, deadly gashes caused by mortal 
sin. Pious persons, wishing to keep aloof as much as 
possible from the malice and corruption inherent in 
human nature, should be encouraged to come to con¬ 
fession frequently, viz. : at least once a week. 1 It becomes 
a duty of the confessor, when he meets with this sort 
of penitents, to do his best towards directing them, be¬ 
cause they need a guide, lest, being left to themselves, 
their soul strike rocks and shoals, where it will sink and 
perish. “Ecce te constitui super gentes ut evellas et 
dissipes, ut aedifices et plantes.” These words of God, 
spoken to the prophet Jeremias, may be applied to every 
priest whom a devout soul has chosen as his spiritual 
father and director. 

“Acceptior est Dei oculis anima sola pcrfecta quam mille ini- 
perfectae. Unde quum videt confessarius poenitentem vivere im- 
munem a culpis mortalibus, omnem cur con adhibere debet , ut eum 

1 “Personis devotioni debitis, domada sacramental em absolution 
quae frequenter accedant ad commu• nem suscipiant.” St. Alphonsus, 
nionem, ordinarie loquendo insinu- Praxis Confess., c. VII, n. 99. 
andum, ut saltern in qualibet lieb- 


CONFESSIONS OF PIOUS PENITENTS 209 


in viam perfectionis et divini amoris introducat, illi repraescn- 
tando meritum, quod habct Dens, ut ametur et gratitudinem, quant 
debemus Jesu Christo, qui nos amavit usque ad moriendum pro 
nobis, necnon periculum, in quo vcrsantur omnes anirnae, quae 
vocatae ad vitam perfectiorem illi resistunt” 2 

2. It is important to form a correct judgment from 
the very beginning. Do not be deceived! Not all who 
pretend to be pious are actually so. Piety does not con¬ 
sist in external works only, but principally in that interior 
disposition of the soul, by which a man is willing to 
serve God with his whole heart and to make a perfect 
oblation of himself to his Lord and Creator. The first 
thing required is a horror of mortal sin so great that one 
shudders at the very thought of it. To avoid mortal sin, 
a really devout soul will guard against venial offenses, at 
least against such as are committed with full deliberation. 

(< Itaque venialia quae crebro acciderunt hand facile transmitti 
debent, cum iuxta Augustini sententiam nihil intersit ad nau- 
fragium utrurn uno grandi ductu navis obruatur an paulatim et 
per guttas instillans aqua in sentinam et per negligentiam relict a 
navem tandem impleat et submergat. Sic ad anirnae periculum 
nihil refert utrum uno grandi peccato, an levioribus multis ant- 
ma sauciata moriatur.” 3 

However, avoiding sin is but a negative feature; it 
merely removes the obstacle in the way of perfection. 
Perfection itself goes farther. The confessor ought not to 
think that he has done his duty by making his penitent 
shun sin; he must lead and direct him in the exercise of 
virtue. 

3. Christian virtue, though essentially the same, dif¬ 
fers as to particular actions and occasions and as to 


2 St. Alph., Praxis Conf., c. IX, n. 121. 


3 Instr. Past. Eyst. 


210 


THE SACRAMENTS 


the persons by whom it is practised. The obedience of a 
child to his parents, of a wife to her husband, of a servant 
to his master, of a religious to his superior, differ from 
one another. Always keep this in view and guide your 
penitents according to the positions in which Providence 
has placed them. Let them understand that, above all, 
they must fulfill the obligations of their state of life 
because thereby they do the will of God, which is 
true piety. They should never go to church, pray, practise 
mortification of their own choice, if by so doing the duties 
which they have at home or elsewhere are neglected. 
Let the penitent not soar too high at once, let him go on 
gradually, and see to it that his ordinary actions are per¬ 
formed with proper attention and with true simplicity and 
humility. 

“Confessarius attendat, ut ad perfectionem ducat ordinate et 
gradatim, prius docendo, levia patienter ferre, quam gravia ap - 
petere, prms pati aequo animo adversa quam de adversis gau- 
dcre, prius pura intentione omnia operari et imitari actionem 
Christi, quam alta meditari, prius sua quotidiana ofdcia bene per- 
agere quam extraordinariis se dedere devotionibus. Feminis iun - 
nioribus nunquam concedat, ut vagentur per ecclesias dissitas aut 
in ecclcsia iusto longius morentur, sed moneat eas, ut domesticos 
polius labores recte amplectantur et omnia faciant quia, quo- 
modo et quando ea Deus fieri vult: divina enim voluntas omnid 
perfcctionis fons est et norma.” 4 

4. The ordinary means of sanctification, such as prayer, 
the reception of the Sacraments, the Holy Sacrifice, must 
be conscientiously employed. However, the penitent should 
not be satisfied with mere external performances; 
instruct him as to the way and manner in which he ought 
to avail himself of these means of grace, how and why 
he must have the right disposition. Educated persons 


4 Ibid. 


CONFESSIONS OF PIOUS PENITENTS 211 


should be induced to practise mental prayer, to read in a 
spiritual book every day, to meditate frequently on the 
Life and Passion of our Lord. Persons of ordinary in¬ 
telligence, who cannot read, may be taught special devo¬ 
tions in which their minds shall find a source of new light 
and grace, e. g., the mysteries of the Rosary, short invoca¬ 
tions and aspirations. All should be admonished to bear 
their cross patiently, to walk in God’s presence, to 
examine their conscience every day, particularly with re¬ 
gard to their predominant passion, to exercise themselves 
continually in works of charity, and to give a good ex¬ 
ample to those with whom they come in contact. Al¬ 
ways show the greatest sympathy for people who com¬ 
plain about spiritual aridity and want of fervor in their 
devotions. Tell them not to give up, as God does 
not regard elasticity of mind or sweetness of sentiment, 
but the good will of the devotee. The temptations which 
such souls experience should not deter them, because 
temptation is no sin, but a means in the hands of God to 
strengthen virtue. 

Perseverance in Virtue 

5. Not all who begin well persevere, but many fall 
away in course of time. They first exhibit carelessness, 
which subsequently grows into tepidity, and finally ends 
in mortal sin. The confessor will discover their state 
pretty soon by the want of candor which they show in their 
confessions. When they commence to relax, sound the 
alarm, lovingly but resolutely. Tell them that there is 
no escape, that the enemy is in close pursuit, and that 
he will surely catch them in his snares if they do not 
retrace their steps and resume their usual fervor 
without delay. Cases of this sort are not rare and 
may be a vexatious disappointment to the confessor, 


212 


THE SACRAMENTS 


Shall we give an instance? Take a child who was 
brought up in innocence by his pious parents. Great ardor 
and love marked his first Communion, and this holy dis¬ 
position continued for several years, giving fair promise 
as to the future. Suddenly comes a change, like a blight¬ 
ing blast, or, to adopt the words of Cardinal Manning, 
as a tree breaks asunder and shows decay at the heart, 
they fall; little by little the leaves grow pale and droop, 
and a sickliness, which none can understand, overspreads 
the tree. Some secret temptation, some perilous allure¬ 
ment, some unchastened intimacy, some clouding of the 
conscience, some relaxation of rule, some neglect of self- 
examination, some omissions of prayer, some fatal op¬ 
portunity, when conscience is silenced, the will is weak, and 
the temptation strong; then comes the first fall; after 
which to fall again and again is easy. The gulf is crossed 
and they enter upon an unknown world, “ubi nullus ordo 
et umbra mortis.” As soon as you notice the change, 
stay the torrent which is threatening ruin and disaster. 
“Obsecra, increpa, importune, opportune ” Warn, in¬ 
struct, pray for the poor soul; make a novena in her be¬ 
half ; let others pray and use their good influence to pre¬ 
vent a final collapse. 

6 . Do not lose courage if penitents who are earnestly 
striving after perfection, do not make such rapid 
progress as you wish. Lead them along step by 
step. Do not ask too much at once. Bear in mind that 
human nature is weak, and that, as in war, victory is 
not met with continually, but defeats also occur. Cardinal 
Manning strikes the right note when he says: '‘Besides 
the sins of bad men a priest has to suffer by the luke¬ 
warmness of good men. That people should be so good 
and yet not better; that they should be so full of light 
and fall so short of it; that they should do so many good 


SCRUPULOUS PENITENTS 


213 


acts, and yet not do more; that they should have so few 
faults, but so few excellences; that they should be so 
blameless, yet deserve so little praise; so full of good feel¬ 
ing, but so spare in good works; so ready to give, but so 
narrow in their gifts; so regular in devotions, yet so little 
devout; so pious, yet so worldly; so ready to praise the 
good works of others, and yet so hard to move to do the 
like; so full of censures of the inertness and inconsistency, 
omissions, faults, and lukewarmness of other men, and 
yet so unhelpful and soft and unenergetic and lukewarm 
themselves—all these are spiritual paradoxes and contra¬ 
dictions which vex and harass a priest with perpetual dis¬ 
appointment. 5 

7. Absolve your penitents when they come for their 
weekly confession, even if you notice no progress. Their 
will may, nevertheless, be strong and they may be fully 
disposed and ready to avoid in future the venial sins of 
which they accuse themselves. The surest way, how¬ 
ever, to secure the validity of the Sacrament is to make 
them include a more serious fault of their past life; 
but instruct them that they must have a new and true 
contrition for this fault, and that it must not be simply a 
routine accusation, which makes them forget to feel sorry 
for their later sins and to amend their present life. 

F—CONFESSIONS OF SCRUPULOUS PENITENTS 

I. St. Paul in one of his epistles says: “My dearly 
beloved, with fear and trembling work out your salva¬ 
tion/’ 1 These Apostolic words, inspired by the Holy 
Ghost, are apt to make us alert in the service of God, 
lest we be found wanting on the day of judgment. How¬ 
ever, the fear thus stirred in our hearts must be a holy 

5 Th Eternal Priesthood, Ch. XI, n. 3. 1 Phil. II, 2. 


214 


THE SACRAMENTS 


fear; it must be reasonable and not impede love, which 
should be the leading factor in a Christian’s life. But 
there are persons who, through excessive anxiety lest 
they offend God, get extravagant, become absorbed in 
vain ideas or false apprehensions, and miss the road 
of virtue and perfection. They fear to commit sin by 
every thought and action and in things which no sensible 
person would ever consider wrong. These are called 
scrupulous. A scruple is not a passing doubt founded 
on reason, but an idle phantom of the mind and a foolish 
hallucination. 

“The scrupulous person,” says Scaramelli, “is like a horse that 
shies, rears, goes backward, and that no longer will obey the 
bridle or spurs of its rider, on seeing the shadow of a tree, as 
though it saw a lion or a tiger in front waiting to tear it to 
pieces; thus, by the groundless fear of a danger which does not 
exist, exposing both itself and its rider to the real danger of a 
fatal fall.” 2 

Scruples are always evil, and, when entertained for a 
long while and with great intensity, may lead to the 
worst results. They render a person indisposed for 
prayer and thus cut off the very root and source of grace. 
When scrupulous persons go to confession or are 
about to receive Holy Communion, their hearts become 
troubled. They either lose all hope and give themselves 
.up to despair, or their hope becomes so dim as not to be 
any longer a real power encouraging them to hold 
out in the midst of trials and temptations. “They that 
trust in the Lord,” says the prophet, “shall gather new 
strength; they shall walk, run, even fly like an eagle.” 
Take away hope and the anchor is gone, and the poor 
soul drifts like a wrecked ship on a tempestuous sea. 


2 Direct. Ascetic , 


SCRUPULOUS PENITENTS 


215 


Peace and equilibrium of mind being destroyed, a person 
suffering severely from scruples becomes unfit for the 
discharge of his duties. The constant strain upon 
the mind weakens the constitution of the body and up¬ 
sets the mental faculties, so that utter insanity may result. 
With others scrupulosity terminates in the opposite ex¬ 
treme. Finding the burden under which they labor too 
heavy, they throw off the yoke of God’s law altogether, 
and become lax and frivolous. 

In consideration of these facts it is evident that a con¬ 
fessor who has to deal with scrupulous penitents, may 
feel much embarrassed and distressed. Still, there is no 
escape; you must bear this cross. 

“The care of scrupulous people/’ says Scaramelli again, “is 
one of the most worrisome and arduous tasks that can fall to the 
lot of a physician of souls. It is worrisome, for, as these poor 
creatures are ever tormenting themselves with the selfsame 
scruples, they fail not to torment their confessor with never- 
ending repetitions. It is arduous, because it makes the largest 
claims on the charity, patience, prudence, good sense, and power 
of guidance of spiritual directors.’’ 

Causes of Scruples 

2. Scruples may originate from divers sources. Some¬ 
times God allows a soul to be tried by scruples in order 
to cleanse it of past faults, to ground it in a just fear of 
sin, to humble it by forcing it to have a low opinion of 
itself, to give to it an occasion of practicing obedience, 
patience, and self-denial. The token by which we can 
discern whether scruples come from a special permis¬ 
sion of God for our purification, is the good results they 
produce. If a man, despite the inward agitation and con¬ 
stant harassment to which he is subjected, makes real 
progress in virtue, if his hatred of sin becomes more 


2l6 


THE SACRAMENTS 


intense, if he grows more steady in prayer and pious exer¬ 
cises, the confessor may rest assured that God has a special 
design with him. Usually scruples of this kind do not 
last long, because “God will not suffer the just to be 
forever moved.” 3 The storm ceases as soon as the ef¬ 
fect has been obtained, i. e., after the spiritual atmosphere 
has been cleared from all bad and noxious miasms. A 
second source of scruples lies in the wicked machinations 
of the Devil. That great enemy of mankind has power 
to fill our imagination with vain fancies, to instill gloomy 
apprehensions into our intellect, and to becloud the 
mind with spiritual darkness; he may also stir up humors 
in the sensitive appetite apt to produce anguish, bitterness 
and turmoil. The end he has in view is to create a dis¬ 
gust for God’s holy law and the exercise of virtue, to 
render prayer and devotion irksome, so that we may be 
thrown into despair and cast our religion overboard. To 
trace scruples to this cause we need but look at their ef¬ 
fects. If a person experiences a kind of peculiar melan¬ 
cholia and bitterness, if he feels exhausted under the yoke 
of his tribulation, if he is frequently tempted by impure 
thoughts and desires, if he becomes neglectful in his 
spiritual exercises, it may be taken for granted that the 
Devil is at the bottom of the trouble. A third source 
from which scruples spring is man’s natural disposition 
and character, which again may have its root in his bodily 
constitution. Some persons are naturally timid and 
cowardly; they feel alarmed at the mere apprehension of 
danger; they become nervous and excited when they no¬ 
tice things which are out of the ordinary routine; they 
are inclined to be suspicious; they have no confidence 
either in themselves or others; they trouble themselves 


3 Ps. LIV, 23. 


SCRUPULOUS PENITENTS 


217 


greatly about imaginary evils. It is evident that such a 
soul offers a fertile soil for scruples. Some, indeed, be¬ 
come so absorbed in them that their reason is unbalanced 
or at least they act in a manner so strange as to indicate 
a partial derangement of mind. 

3. The confessor, in meeting a person who appears to 
be scrupulous, should first examine the case closely. A 
passing doubt is no scruple. Neither could you call a 
person scrupulous who, having sinned much in days gone 
by, is somewhat alarmed as to his former confessions. 
Do not hinder such a one from confessing his past sins 
more accurately by telling circumstances which he had for¬ 
gotten, nor prevent him from perfoming penitential works 
which, in expiation for his crimes and faults, he begs per¬ 
mission to perform. Symptoms of real scrupulosity are a 
groundless fear of offending God at every moment and 
in almost every action,—a fear not founded upon reason, 
but caused by vague feeling; a frequent change of opin¬ 
ion ; constant agitation and distress; excessive anxiety and 
doubt as to certain particulars, such as the intention in 
pious exercises, devotion in prayer, sorrow in contrition; 
a never-ending perplexity; a desire of again and again con¬ 
fessing sins which have been already duly confessed; 
obstinacy of opinion even against the advice and com¬ 
mands of a prudent confessor. As soon as you have come 
to the conclusion that the penitent is really scrupulous, you 
must investigate the cause of his scrupulousness and 
select your remedies accordingly. Usually there is a com¬ 
bination of causes, and therefore it may be well to apply 
now one, now another remedy. The principal means for 
effecting a cure is blind obedience to the confessor and 
spiritual director. All theologians agree on this point. 
However, many scrupulous persons decline the yoke of 
holy obedience. They say that the confessor does not 


2 l8 


THE SACRAMENTS 


understand them correctly, or that he is too lax. To these 
you may answer: No one can be a fair judge in his 
own case, much less if he is tormented by vain illusions; 
to trust ourselves rather than those whom God has placed 
over us is a sign of an unbearable pride, which deserves the 
severest censure. If this does not quiet the penitent, then 
either send him away and say that you cannot help him, or 
treat him with the utmost rigor. “Curd in hoc confcssa- 
rius, ut poenitens exacte obcdicit, et si non obcdit, cum in - 
crepct, privet communione ct rigorose cocrccat. Scru- 
pulosi ordinarie cum dulccdinc tractandi sunt, sed circa 
obedientiam magnus rigor ipsis est adhibendus; si enim 
hanc obedientiae anchoram amittunt, certain incurrunt 
naufragium, nam aut amentes evadent aut habenas in 
vita relaxabunt 4 

Treatment of Scrupulous Penitents 

4. The confessor, in giving instructions to a scrupulous 
penitent, must be precise in his commands and forcible 
and resolute in all that he says, because otherwise he will 
only confirm the penitent in his false alarms. Tell these 
afflicted souls that they ought not to cease praying, even 
though they find no relish in it; command them to despise 
their scruples and to act against a momentary doubt, even 
if their conscience be unquiet afterwards. Forbid them 
to reflect morbidly upon their actions, to talk to others 
about the matter, to consult books for the purpose of solv¬ 
ing difficulties. Assign to them the day and time when 
they may come to confession; never hear them at other 
times, even if they say they have committed a mortal sin. 
Be firm and make no exception. Never allow them to 
mention their scruples in confession, nor permit them to 

4 St. Alph., Praxis Conf., c. VII, n. 97. 


HABITUAL AND RELAPSING SINNERS 219 


repeat past sins, unless they can swear that the sin was 
never confessed before. On the whole, always foster 
hope in these unfortunate people. Teach them to regard 
God as a merciful Father and not as a stern Judge. If 
scruples have their seat in the bodily constitution and 
natural temperament, it may be well to consult a skillful 
and conscientious physician, especially if the scruples are 
very severe and begin to affect the brain and the nervous 
system. 

5 . Sometimes you meet with penitents who are scru¬ 
pulous only in certain matters of minor importance, where¬ 
as in matters of moment they appear quite lax. Thus some 
anxiously watch the works and actions of their neighbors, 
believing it to be their duty to correct them at once, 
whilst they make little account of sins of pride, im¬ 
pure thoughts, desires, etc., to which they themselves are 
subject. Such persons are in a dangerous condition. Do 
not treat them like the average class of scrupulous per¬ 
sons. They are regular Pharisees, and you must be very 
cautious in directing them. Tell them that it would be 
much better for their spiritual welfare if they despised 
the little scruples they have concerning others, and gave 
their full attention to their own evil habits, which they 
seem to view with a rather lax conscience. 

G —CONFESSIONS OF HABITUAL AND RELAPSING SINNERS 

i. A sinner now and then deserves to be called re¬ 
lapsing without being habitual, yet in most cases the cause 
of the relapse lies in a bad habit, and therefore it may 
be well to speak here of both classes at the same time and 
under the same head. 

Habitual sinners are those who, by repeated acts of the 
same sin, have become so accustomed to it that they com- 


220 


THE SACRAMENTS 


mit that sin frequently, with facility, and without much 
resistance. “ Consuetudinarius dicitur Me, qui ex fre- 
qucntia in certo genere peccatonim, habitant sen pravam 
inclinationem eornmdcm peccatorum committendorum 
contraxit.” 1 It is hard to tell how often a man must 
commit a sin in order to merit the name of a habitual 
delinquent. A line of demarcation, however, should be 
drawn between internal sins, viz.: sins of thought and de¬ 
sire, and sinful external actions; also between sins com¬ 
mitted with oneself, and sins committed with an ac¬ 
complice. The more easily a sin tempts a man by its very 
nature, the greater will be the number required for con¬ 
stituting a habit. 

“Quo facilius aliquod peccatum committi soleat, eo plurcs actus 
intra certum tempus requiruntur. Porro facilius committuntur 
peccata cordis et oris quam operis, facilius opera non consum- 
mata quam consummate. Inter opera consummata, facilius com- 
mittuntur ea quae solitarie, quam ea quae cum alio patrantur. 
De caetero certus numerus prudenti arbitrio aestimandus est, 
Hinc S. Alphonsus ait: ‘Quinque vices in mense tarn possunt 
malum habitum constituere in aliquo vitio peccati externi, modo 
inter ipas aliquod intervallum intercedat.’ In peccatis autem 
luxuriae consummatae quae complicem habent, multo minor numc- 
rus habitum constituere potest; sic v. g., qui per integrum an¬ 
num semel in mense fornicaretur, bene habituatus did posset. 
In peccatis demum cordis et oris multo maior numerus requiri- 
tur, ut habitus adesse censeatur, e. g., ut quis bis terve in heb- 
domada pcccet !’ 2 

To relapse means simply to fall back into a sin which 
was confessed before, and which the sinner was deter¬ 
mined not to commit again. This may be the case 
even with sins to which he has not become habitually 
addicted. Moralists make a distinction between “relap si 

i Sabetti, Theol. Mor., n, 803. 2 Hil. a Sexten, Tract. Past, de Sacr. 


HABITUAL AND RELAPSING SINNERS 221 


formal es” and u relap si materiules” The first kind are 
those who have relapsed into the same sin without mak¬ 
ing any effort to avoid it; the latter class are those who, 
though they fell again, did so with reluctance, who have 
not sinned as often as before, and who show at least some 
amendment. 


How to Treat Habitual Sinners 

2. A habitual sinner is like a person suffering from a 
serious and fatal disease, which has weakened the whole 
system to such an extent as to bring the patient near death, 
and requires more than ordinary skill on the part of the 
physician for an effective cure. The vicious habit 
has become, as it were, a second nature. The un¬ 
fortunate victim is so hopelessly entangled in the meshes 
of his passion and held down by the bondage of the devil 
as to have almost no will-power left. Not at once, but 
only gradually, may he hope to be healed of his spiritual 
malady. A confessor ought always to keep this in view 
and treat such penitents kindly, without, however, 
becoming lax and over-indulgent. As far as the absolu¬ 
tion is concerned, we believe with St. Alphonsus 
that, whenever the cause of the habit and relapse 
lies in intrinsic weakness, the penitent ought to be 
absolved, provided he be earnestly determined, hie et 
nunc, to break the fetters which hold his soul in captiv¬ 
ity, and to avoid the sin in future. 

"Ut meum hie proferam indicium, dico quod si poenitens re¬ 
lapsus sit oh causam sett fragilitatem intrinsecam , ut accidit in' 
pcccatis pollutionis , dclectationis morosae, odii, hlasphemiae et 
similium, raro puto differendam esse ahsolutionem recidivo suf- 
heienter disposito per signurn extraordinarium .” 3 

3 St. Alph., Theol. Mor., 1 . I, 6, n. 463. 


222 


THE SACRAMENTS 


Of course, the sole promise to amend one’s life is not 
sufficient, as this promise but too often is a mere 
verbum oris, and not a vcrbum cordis. The practical 
way to proceed, we deem, is this. Ask the penitent 
who comes to you the first time how long the bad habit 
has continued, whether a former confessor called his 
attention to it and suggested particular means of 
remedying it, whether he applied these means, how 
and why he fell back into the old sin, how soon 
after confession the relapse occurred. The answers 
which the penitent gives to these questions will throw 
some light upon the matter and help you in forming your 
judgment as to whether he is worthy of absolution or 
not. Rouse his conscience with all the force of speech 
and the unction of spirit you can command, show him the 
terrible danger in which his soul is, fill his heart with a 
wholesome fear, and make him feel truly sorry for his 
sins, but encourage him also and tell him that there is 
hope of recovery, provided that he will work for his 
salvation with the full energy of his will. Offer him 
your help and point out the time when he must come to 
confession again, but absolve him if he is well disposed 
and sincerely resolved to do his best in future. If, when 
he returns, he says: “Father, I had the misfortune to fall 
again into my old sin,” inquire whether he followed your 
advice, whether he employed the suggested means of 
amendment and made some effort to avoid the sin 
which he used to commit in the past; or whether he neg¬ 
lected the matter altogether. In the first case he would be 
a recidivus materialis, and therefore worthy of absolu¬ 
tion ; in the latter case he would be a recidivus formalis, 
who could not be absolved unless some extraordinary sign 
of contrition should appear. A prudent confessor will 
hardly fail to elicit a sign of this kind. It may help, 


HABITUAL AND RELAPSING SINNERS 223 

for instance, to tell the penitent first to go and say some 
prayers, such as the Litany, the Rosary, the Stations of 
the Cross, in order that God may soften his heart, and to 
return to confession about fifteen minutes or half an hour 
later. If he does so, then at his return suggest some 
stronger remedies, open his eyes that he may see more 
clearly the danger to which his soul is exposed. Very 
likely his soul will then be filled with greater compunc¬ 
tion, so that he can be absolved. Should his disposition 
remain doubtful, you must weigh all the circumstances 
and decide whether it will benefit the penitent to postpone 
the absolution for a week or longer. If there be reason 
to fear that he will not return and, perhaps, be alien¬ 
ated from religion and faith altogether, absolve him con¬ 
ditionally, viz .: “si es dispositus!’ 

3. Being the spiritual father of these unhappy sinners, 
often recommend them to God in your prayers and make 
a memento for them during the holy Sacrifice of the 
Mass. The conversion of a sinner is the work of the 
Holy Ghost; men can be but instrumental. Tedious and 
hard as the work is, you should bear in mind that one 
soul snatched from hell is worth all the labor you bestow 
upon it. 

“Caeterum reputo,” writes St. Alphonsus, “quisque se dirigere 
debet iuxta lumen, quo donatur a Deo. Concludo hie et dico: 
Non nego, quod aliquando bene prodesse possit recidivo disposito 
dilatio absolutionis. Dico secundo: Semper prodent quod con- 
fessarius huiusmodi recidivos terreat ostcndatque, ac si non pos¬ 
set eos absolvere. Dico tertio: Ordinarie loquendo recidivis ex 
fragilitate intnnseca et per signum extraordinarium iam disposi- 
tis magis absolutionis beneUcium proderit, quam dilatio. Utinam 
et confessarii recidivos absolverent turn solum cum signa extra- 
ordinaria afferunt. Id quod lugendum est, quod maior, nedum 
dicam maxima, confessariorum pars universaliter recidivos absol- 
vunt sine distinctione, sine signo extraordinario, sine admonitione 


224 


THE SACRAMENTS 


et sine aliquo saltern re medio pracstito ad emendationem: et hinc 
vere procedit non iam ab absolvendis dispositis tot anitnarum uni¬ 
versalis pernicies.” 4 

H—CONFESSIONS OF PENITENTS LIVING IN 
PROXIMATE OCCASION OF SIN 

i. An occasion of sin means any external circumstance 
or object that offers a temptation and entices a person to 
offend God. Without entering into a lengthy discussion 
of this subject, such as may be found in books of moral 
theology, we shall simply state the principles and illus¬ 
trate their application by a few examples and cases of more 
frequent occurrence. 

A distinction must first of all be drawn between remote 
and proximate occasions. The former is an occasion in 
which, as a rule, we merely feel tempted, without yielding 
to the temptation; the latter is an occasion in which usu¬ 
ally ( communiter et plurimnm”; St. Alphonsus), we fall 
and commit sin. 

A proximate occasion may be either voluntary or neces¬ 
sary. It is voluntary if we can avoid it with sufficient 
energy of the will; it is necessary if it is not in our 
power to remove it, there being too great a difficulty, 
either physical or moral, in the way. 

Finally, an occasion may be continuous, when it tempts 
us the whole time (in esse), or not continuous, when it 
tempts only at certain moments, e. g., when we go in 
search of it, or, at least, do not take pains to avoid it. 

Sinners exposed to occasions are often a cause of great 
trouble and perplexity to their confessor. Occasions vary 
as much as individual penitents. An occasion which is 
proximate for one may be remote for another. The con¬ 
fessor should weigh all the circumstances with prudence 

4 Praxis Confess., c. V, n. 77. 


PROXIMATE OCCASIONS 


225 


and sagacity and choose such measures as seem to him best. 
Often you will feel yourself placed between two extremes, 
namely, either to dismiss the penitent without absolution, 
thereby running the risk of driving him away from the 
Church and her Sacraments, or to absolve him and thus 
foster laxity of morals. In emergencies of this kind al¬ 
ways hold to principles, examine the nature of the case, 
and then come to an immediate conclusion. The whole 
disposition of the penitent will help much to determine 
the course to be followed. A confessor may fail now 
and then, but if he has done what at the moment ap¬ 
peared proper to him, God will pardon his mistakes and 
not hold him responsible for the consequences. 

Principles Regarding “Occasionarij” 

2. The principles may be summed up thus: A person 
who voluntarily exposes himself to a proximate occasion 
of mortal sin, cannot be absolved unless he is ready to 
avoid that occasion in future. Should the occasion he 
continuous (in esse), then, as a rule, he must actually 
remove it before absolution can be imparted. 

“Talis poenitens,” says St. Alphonsus, “non est dispositus ad 
absolutioncm si petat earn, antequam occasionem removcat; etenim 
earn recipiendo se immittit in proximum periculum fragendi pro¬ 
position et sic remancndi in eadem occasioned 1 

An exception should be made only in extraordinary 
cases, for instance, with those who are in danger of death, 
or who cannot return to confession for a long time. If 
the occasion is not continuous, you may absolve the 
penitent upon his sincere promise that he will not 
again expose himself to the danger. If, however, 

1 Ibid., c. IV, n. 66. 


226 


THE SACRAMENTS 


he has broken his promise two or three times in succes¬ 
sion, you must put him on trial. A proximate occasion 
which is necessary and which a person is not able 
to avoid except with great difficulty, cannot, as 
such, be made the cause for refusing absolution. But the 
penitent is bound sub gravi to use particular means by 
which the proximate occasion may be rendered remote, 
and the confessor ought to suggest such means. 

“Si occasio non posset auffcrri sine scandalo aut gravi damno 
vitae, famae aut bonorum, eo casu poenitens bene absolvi potest, 
quin occasionem auferat, quia tunc non tenetur earn rcmovere, 
tnodo promitiat exequi media necessaria ad eiUciendum, ut oc¬ 
casio ex proximo evadat remota. Non dicit Scriptura quod peri- 
bit, qui est in periculo, sed qui amat periculum; sed nequit did 
amare periculum, qui illi invitus subiacet.” 2 

Special Occasions of Sin 

3. Of the diverse occasions of sin a few deserve special 
mention. Persons working in factories and shops are 
often exposed to temptations which endanger both faith 
and morals. Sometimes they meet with men who make 
it their business to corrupt others by word and action. 
They are wont to ridicule religion, to scoff at priests 
and their sacred functions, to tell all kinds of lies, old 
and new, against the Catholic Church. Others, whose 
hearts and minds are filled with impurity, relish im¬ 
modest talk. It may take more than ordinary courage 
for a young man to resist the temptations thus offered. 
The horror he feels in the beginning gradually disappears, 
his faith and purity first become weakened and, finally, 
are lost. The confessor should closely question such 
a penitent, when he approaches the sacred tribunal, to 
ascertain whether there is a real necessity for remaining 

2 Ibid., c. IV, n. 68. 


PROXIMATE OCCASIONS 


227 


in this occasion, and, if so, by what means temptation 
could be removed or at least lessened with a hope of avoid¬ 
ing sin. Tell the penitent to ask the manager or foreman 
of the department to give him a position where the se¬ 
ducer has no access to him. Remind him of the duty 
he has of praying earnestly and assiduously, so that 
he may gain sufficient strength to resist the evil influ¬ 
ences to which he is exposed. Invite him to receive the 
Sacraments frequently. Let him understand that we 
must fight evil with zeal and perseverance, that we must 
exhibit manly courage in practicing our religion, and not 
be cowards. 

4. A fertile occasion of sin are the houses of ill-fame 
or prostitution, which send so many young men on the 
way to hell. Our large cities are filled with them, and 
even in smaller towns you can usually find one or the other. 
Their number is constantly increasing, partly through the 
fault of the municipal authorities, who are too easy in 
granting licenses, but mostly on account of the great 
corruption of our age. When the young have been 
brought up in godless schools, without religion and moral 
training, they easily fall victims to vice. 

About the poor female inmates of these dens of vice 
we need not say much here, for having abandoned every¬ 
thing that ought to be dear to a woman’s heart, they 
never approach a priest, except, perhaps, at the moment 
of death. But what about the men who accuse them¬ 
selves of having visited these abodes of moral pestilence? 
At first, when you meet with such a case, you may feel 
shocked and impelled to pour a shower of vituperation 
on the penitent. However, you should hold your temper. 
Think of Mary Magdalen or the woman caught in adul¬ 
tery, who were both treated with the utmost mercy and 
ldndness by Jesus Christ, and thus saved from total 


228 


THE SACRAMENTS 


ruin. You also should do the work of the good Samar¬ 
itan and stoop down to heal the poor sinner of his 
spiritual malady. Search for the cause. Some believe 
that frequenting brothels is not so bad, that it is only 
a sign of human or natural weakness. Disabuse them 
of this false opinion and give them a clear understanding 
of the wickedness of their conduct. Make them promise 
that they will never go near the abode of sin again. 
Command them to shun the company of each and every 
one who is apt to coax them thither. When such a 
promise has been given sincerely and without restriction, 
absolution can hardly be withheld. Tell the penitent 
when he should come to confession again, not longer 
than a month. Instruct him that if he cannot return to 
you, he may confess to another priest, but must inform 
the latter of what you told him, if he should have the 
misfortune to fall back into his old sins. As long as 
there is some hope of rescuing the unfortunate sinner, 
it is best to be patient and lenient, though, on the whole, 
the penitent must be treated as a person who is in an 
occasion “non in esse ” 

We wish to add that it is the duty of pastors in coun¬ 
try missions to give timely and private warning to the 
young of both sexes who leave home to look for work 
in cities and large towns. These innocent boys and 
girls from the rural districts are the very ones whom 
the owners of bad houses seek out; inexperienced as they 
are, they listen but too readily to the tempter. 

5. Intimacy between young people of different sex, 
or what is commonly called “company keeping,” is an¬ 
other occasion of sin. The confessor should ask such 
penitents what object they have in visiting each other. 
If they say, it is only for fun, for pastime, etc., then 
he must induce them to give up the practice at once or 


PROXIMATE OCCASIONS 


229 


else dismiss them without absolution. If marriage is 
the object, ask them whether there is solid hope that 
the marriage can take place within a reasonable time. 
If not, then the same holds good as in the first case. If, 
however, the affair may be expected to terminate in a 
decent and respectable matrimonial union, the pair being 
betrothed to each other, then the occasion is “nccessaria” 
and should be treated accordingly. Suggest to them 
means apt to remove the proximate danger. Tell them 
that they must not see each other too often, that they 
must check their passionate love and not set aside the 
rules of ordinary decency. Thus, sitting up for hours 
late at night is improper and dangerous. When the man 
comes to see the young lady at her home, she ought to 
have her mother, sister, father, or someone else present. 
A solus cum sola visit in a locked room or secret nook, 
against the will of the parents, will almost invariably 
end in sin. 

St. Alphonsus speaks from his own experience as a 
confessor when he says: 

“Gcneralitcr loquendo de adolcscentibus et puellis qui invicem 
se adamant, quippe non stint isti omnes indistincte de gravi 
culpa damnandi, scd ordinarie puto ipsos difUculter esse extra 
occasionem proximam lethaliter peccandi. Id nimia experientia 
patet; natn ex centum adolescentibus vix duo aut tres in 
occasione a mortalibus invenientur immunes; et si non in prin- 
cipio, saltern in progressu; tales enim adamantes prius conver- 
santur invicem ob propensionem, dcinde propcnsio fit passio, post- 
quam radicem in corde dxerit, mentem obtenebrat et eos in mille 
crimina ruere facit .” 3 

Admonish the penitents to arm themselves with player 
and watchfulness. It is also well to awaken in the young 


3 Ibid., c. IV, n. 65. 


230 


THE SACRAMENTS 


lady who keeps company for the sake of marriage a 
laudable pride and jealousy as to her virtue and purity. 
Tell her that a man who does not respect her purity be¬ 
fore marriage, is not worthy of her, and that she, in 
yielding to his entreaties, simply becomes the instrument 
of his vilest passions. By such and similar suggestions 
you may succeed in removing the immediate danger of 
sin, and if the penitents are willing to follow your advice, 
you may absolve them; if not, you should refuse absolu¬ 
tion. 

“Solent in his casibus poenitentcs conari, ut confessarii apprc- 
hendant, quod occasionem removendo magnum orietur scanda- 
lum. Fortis sit confessarius ad huiusmodi timorcs dcspiciendos, 
mains erit scandalum videre, quod poenitens nec etiam post con- 
fessionem occasionem aufert 4 

6 . Occasions of sin always have been, and still are, 
now more perhaps than formerly, dances and gatherings 
for the sake of amusement; not as if they were intrin¬ 
sically wrong, but because they are apt to arouse impure 
desires and give rise to numerous temptations. Listen 
to the words of St. Francis de Sales: “Although balls 
and dancing be recreations of their own nature indif¬ 
ferent, yet, on account of the manner in which they are 
generally conducted, they preponderate very much on the 
side of evil, and are consequently extremely dangerous.” 
It is going too far for a priest to say: “I shall never 
absolve a penitent who has been at a dance,” or, “I shall 
not absolve him unless he promises to shun balls and 
dances entirely”; or, “I shall under no consideration ab¬ 
solve a person who takes part in round dances.” General 
rules like these are impracticable. You are dealing with 


4 L. c. 


PROXIMATE OCCASIONS 


231 


individual souls and must, therefore, weigh the circum¬ 
stances of each case well before you come to a final 
decision in regard to absolution. Therefore, we take 
the liberty to insert the following suggestions: 

(a) It makes a big difference how a dance is con¬ 
ducted ; some dances are by their very nature more tempt¬ 
ing than others. Thus masquerade balls and round dances 
should be shunned by good Catholics, unless there be 
some good reason for participating in them, and pre¬ 
cautions are taken to prevent abuses. Again, public 
dances held during Lent or Advent or on Saturday nights 
(which are apt to keep people away from church the 
next Sunday) ought to be discountenanced. Dances held 
in public places or halls, where people of all sorts meet 
indiscriminately, are, to say the least, very suspicious. 

( b ) Ask the penitent whether, on the occasion of such 
dances and parties, he committed any sin, e. g., by indulg¬ 
ing in impure thoughts, desires, kisses, embraces, touches, 
etc. If so, these amusements constitute for that particu¬ 
lar individual a proximate occasion of sin, and he should 
be made to promise that he will take no further part in 
them. At any rate, the penitent must be admonished to 
be moderate and cautious in regard to these amusements. 
Those who have a passion for them, who go to almost any 
place, private or public, where they know a dance is being 
held, cannot preserve their purity and are unworthy of 
absolution while they remain in that disposition. 5 

(c) Inquire whether there were occasions of sin be¬ 
fore and after the dance, during the recess, etc. Lonely 

5 “Et in hoc gencrahter adver- magis eius saluti proderit: et contra 
tendum,” says St. Alphonsus, "quod tanto magis cum illo immanis erit, 
ubi agitur de periculo peccati for- quanto magis benignus erit in per- 
malis, et praccise peccati turpis, mittendo, ut ille in occasione ma- 
confessarius quanto magis rigorcm neat aut se immittat.” Ibid., c. I. 
cum poenitente adhibebit, tanto 


232 


THE SACRAMENTS 


walks or rides, company-keeping in going and returning, 
are means which the Devil but too often uses as snares. 

( d ) Neither in nor outside of the confessional give 
any positive approbation to dancing. Under the pretext 
of bringing Catholic families in contact with one another, 
and thereby facilitating Catholic marriages, priests some¬ 
times arrange public dances for their parish societies. 
We believe that this is a dangerous experiment. People, 
especially the young, will not draw the line, but they 
will draw false conclusions; bad effects and disastrous 
scandals are likely to follow. You are allowed at times to 
tolerate an evil which you cannot stop, but toleration 
must not be turned into approbation. Indeed, the very 
toleration itself has its limits. Things, perhaps, have 
come to such a pass around the parish, that, unless you 
raise your voice publicly against certain abuses in the 
line of dances and other amusements, many a soul for 
which you are responsible will be lost. 

7. What has been said of dances applies, mutatis mu¬ 
tandis, also to theatres. It is a deplorable fact that the 
public stage in our day has become corrupt and degraded. 
Pure classical pieces, which instil nobility of mind and 
heart and help to educate and elevate man, are exceptions. 
The public does not appreciate them, but desires to see 
something which flatters the senses and tickles the lust¬ 
ful appetite. It is self-evident, therefore, that the great¬ 
est caution should be employed in frequenting theatres. 
Those who run to almost any theatre, regardless of what 
is represented there, expose themselves rashly to sin 
and temptation, and it would be a wonder indeed if they 
were to remain pure and chaste for any length of time. 

A confessor who has to deal with such penitents cannot 
remain silent without failing in his duty. If you can¬ 
not prevail upon your penitents to stay away from the- 


PROXIMATE OCCASIONS 


233 


atrical performances entirely, warn them at least to act 
with prudence and circumspection. Tell them to be on 
their guard against temptations and not to seek sensual 
gratification, but a higher culture by means of theatrical 
representations. In particular, induce them to shun bal¬ 
lets and vaudeville, because they frequently are obscene 
and lascivious. Call the attention of parents to this mat¬ 
ter and remind them of their obligation to watch over 
the spiritual welfare of their sons and daughters and to 
keep them away from places that are dangerous to their 
morals. 

While we speak of theatres, it seems proper to add 
a few remarks regarding a sort of amusement which 
in our days has become quite popular, we mean the mov¬ 
ing picture shows or “movies.” Koch-Preuss says: 
“The fact that three-fourths of our school children at¬ 
tend ‘the movies’—at least half of that number as often 
as once a week—and that statistics from several cities 
show the average weekly attendance to be equivalent to, 
or more than, the entire population of the respective city, 
gives some indication of the magnitude of the problem. 
Mr. Ellis P. Oberholtzer, the secretary of the Pennsyl¬ 
vania State Board of Censors, estimates that the number 
of moving picture houses throughout the United States 
is at least 15,000 and states that most of the films shown 
in these theatres are highly objectionable and becoming 
more so from year to year. Seventy-five per cent, of all 
the pictures shown, according to the same competent 
authority, are devoted to violence and crime and twenty 
per cent, to vulgar comedy. Accordingly but five per 
cent, of the films put on exhibition are good, yet all of 
them are being viewed every day by hundreds of thou¬ 
sands of people, including many children.” 6 Statements 

6 Handbook of Moral Theology ,Vol. Ill, p. 52. 


2 34 


THE SACRAMENTS 


like these are, no doubt, alarming. Every pastor of souls 
is bound to warn his people in season and out of season 
against the dangers and the evil influence of these shows. 
Let Catholics stay away from them and thereby bring 
the managers of those filthy performances to terms. 
Such is the advice which in an open letter published 
some years ago the National Committee on Public Morals 
of the American Federation of Catholic Societies gave. 
We read there: 

. “We earnestly request all the members of our affiliated so- 
cieties not only to avoid such offensive performances, but to with¬ 
draw their patronage from any theatre which lends itself to 
offensive productions. In this connection we also ask them to 
watch the theatrical bill boards and to use their influence with 
public authorities to prevent the exhibition of indecent, immod¬ 
est and suggestive theatrical posters which are of their very na¬ 
ture a menace to the pure and clean mHnds of the young.” 

8 . A last, but by no means negligible source of evil, and 
an occasion of numerous sins, are bad books, magazines, 
and newspapers. The spiritual mischief spread by these 
channels of corruption seems not to be fully understood 
by the majority of our Catholic people. Everybody likes 
to read, and, bad literature being very cheap, persons 
indulge in it without taking into consideration the noxious 
results which such reading is bound to have. The In¬ 
dex legislation of the Church seems to many but a dead 
letter. Against this crying evil of the age, every Catholic 
priest should raise his voice, not only from the pulpit, 
but also in the confessional. There are books decidedly 
irreligious, written ex profcsso with the intention of un¬ 
dermining the Christian faith or ridiculing Catholic be¬ 
lief. These books may under no circumstances be read 
or retained by Catholics. Other books are ex professo 


PROXIMATE OCCASIONS 


235 


immoral. Tell your penitent, if he has read such, never 
to do it again, and to destroy those he may have in his 
possession. As regards romances, novels, short stories, 
etc., as long as they are not absolutely bad, they may 
be tolerated, with certain restrictions. The sensual ele¬ 
ment which pervades them is dangerous. The penitent 
who accuses himself of reading offensive books should be 
asked, what object he had in doing so, and whether he 
yielded to temptations or not. The answer he gives will 
indicate what to do. If his reading furnishes him a 
proximate occasion of sin, he must be ordered to de¬ 
sist, as he cannot otherwise be absolved. Nobody 
ought to cultivate a liking for this sort of literature, 
because it is apt to arouse the sensual appetite. 7 
Parents and teachers must watch their children or pupils, 
so that no books dangerous to faith and morals fall into 
their hands. Most of our daily papers contain too much 
corruption and filth, and ought, therefore, to be kept out 
of the home circle; that is to say, the young should not 
be allowed to read them. Let parents bear in mind the 
strong words contained in the Pastoral Letter issued by 
the Fathers of the Third Plenary Council of Baltimore: 


“Not only should the immoral, the vulgar, the sensational 
novel, the indecently illustrated newspaper, and publications tend^ 
ing to weaken faith in the religion and Church of Jesus Christ, be 
absolutely excluded from every Catholic home, but the danger¬ 
ously exciting and morbidly emotional, whatever, in a word, is 
calculated to impair or lower the tone of faith or morals in the 
youthful mind and heart should be carefuly banished.” 


7 “Libri erotici occasio relatwo 
sunt. Gravitas periculi ut pluri- 
mum dependet 0 circumstantiis, 
nenipe a fine libidinoso, a lectoris 
aetate, indole, moribus, fragihtate, 
inaxime vero c lapsuum experientia. 
Prdpterea ciusmodi libri omnes 


periculosi sunt invenibus et ordi- 
narie periculum proximum aderit 
pro iis qui toti sunt in huiusmodi 
libris legendis, non vero pro iis qui 
intcrdum aliquem legunt.” Hil. a 
Sexten, Theol. Past, de Sacr. 


236 


THE SACRAMENTS 


I—CONFESSIONS OF PERSONS WHO BELONG TO 
FORBIDDEN SOCIETIES 

I. The kingdom of Satan has always stood in oppo¬ 
sition to the kingdom of God, and at every period of 
time the children of darkness made war against the chil¬ 
dren of light. The struggle continues unabated and is 
even growing fiercer along the whole line, since there is 
abroad that monstrous heresy of the age, called Agnos¬ 
ticism or Unbelief, which ignores divine authority, re¬ 
jects the supernatural order, and defies human reason. 
The nurseries of this perverse error are those well or¬ 
ganized Masonic bodies which, like a powerful conspiracy, 
are spread far and wide over all the world. Leo XIII, in 
his Encyclical Letter “Humamim genus ” dated April 20, 
1884, says of them: “No longer making any secret of 
their purposes they [the Freemasons] are now boldly ris¬ 
ing up against God Himself. They are publicly and openly 
planning the destruction of Holy Church, and this 
with the set purpose of utterly despoiling the nations of 
Christendom, if it were possible, of the blessings obtained 
for us through Jesus Christ our Saviour.” 

Nowhere has the growth of Masonry been more rapid 
than in the United States. Under manifold names and 
titles, secret lodges are scattered up and down the coun¬ 
try. Indeed, within recent years there has been such a 
morbid craze for occultism that a man who is not affili¬ 
ated with a secret society is held to be of an inferior type. 
This does not imply that Americans, collectively, are a 
race of infidels or that the strongest foes of the Catholic 
Church live in the Western Hemisphere. The bulk of 
Masonic membership here consists of persons who do not 
know the real character and tendencies of the order. 
They join for the purpose of obtaining financial or 


FORBIDDEN SOCIETIES 


237 


political support, or life insurance, of taking part in 
social festivities, etc., but are ignorant of the real plans 
which are adroitly concealed by the leaders, who demand 
blind obedience. “There are many things like mysteries, 
which it is the fixed rule to hide with extreme care, not 
only from strangers but from very many members also, 
such as their secret and final designs, the names of the 
chief leaders and certain secret and inner meetings as 
well as their decisions and the ways and means of carry¬ 
ing them out.” 1 

2. Whatever may be thought of individual members, 
the Masonic bodies as such deserve condemnation. 
Warning words came forth from the Holy See at the very 
outset, when the pernicious sect was first started. 2 Since 
then no less than seven popes have denounced Freema¬ 
sonry and earnestly admonished the faithful to keep aloof 
from societies whose design it is to carry on a deadly 
warfare against the Spouse of Christ. To render the 
admonition more effective, censures were added. Ex- 
communication was to be incurred ipso facto by those 
who listed their names on the rolls of Masonic societies. 

“Excommunicationi latae sententiae Romano Pontifici reser- 
vatae subiaccre declaramus: Nomen dantes sectae Massonicae, 
ant Carbonariae, ant aliis eiusdem generis sectis, quae con¬ 
tra Ecclesiam vel legitimas potestates sen palam, sen clande¬ 
stine, machinantur, necnon eisdem sectis favorem qualemcunque 
praest antes; earumve occult os coryphaeos ac duces non denunti - 
antes, donee non denuntiaverint.” 3 

Leo XIII Against Freemasonry 

Pope Leo XIII, in the Encyclical quoted above, fully 

lLeo XIII, Encyclical " Huma - 2 About 1738. 

fium genus.” See A. Preuss, A 3 Const. "Apost. Sedis.” 

Study in American Freemasonry, 
passim. 


238 


THE SACRAMENTS 


approves and confirms what had been said by his pred¬ 
ecessors. With his wonted lucidity he defines the true 
character of Freemasonry by a graphic description of 
the anti-Christian spirit that pervades its ranks. Nat¬ 
uralism or Humanity, as the members prefer to call it, 
is the watchword of these secret associations. And what 
is Naturalism? “The fundamental doctrine of the Nat¬ 
uralists, which they sufficiently make known by their 
very name, is that human nature and human reason 
ought in all things to be mistress and guide. Proceeding 
from this principle, they care little for man’s duties to 
God, or misinterpret them. They deny that God has 
taught us anything at all; they allow no dogma of re¬ 
ligion or truth which cannot be understood by the human 
intelligence, nor any teacher who must be believed by 
reason of his authority. And since it is the special and 
exclusive duty of the Catholic Church to set forth fully 
in words divinely received truths, to teach, besides other 
divine helps to salvation, the authority of its office, and 
to defend the same with perfect purity, it is against the 
Church that the rage and attack of the enemies are prin¬ 
cipally directed. ... In those matters which regard re¬ 
ligion let it be seen how the sect of the Freemasons acts, 
especially where it is free to act without restraint, and 
then let anyone judge whether in fact it does not wish 
to carry out the policy of the Naturalists. . . . The 
Naturalists and Freemasons, having no faith in those 
things which we have learned by revelation from God, 
deny that our first parents sinned, and consequently hold 
that freewill is not at all weakened and inclined to evil. 
On the contrary, exaggerating rather our natural virtue 
and excellence, and placing therein alone the principle 
and rule of justice, they cannot even imagine that there 
is any need of a constant struggle and a perfect stead- 


FORBIDDEN SOCIETIES 


239 


fastness to overcome the violence and govern the pas¬ 
sions of our nature. Therefore we see that men are pub¬ 
licly tempted by the many allurements of pleasure; that 
there are journals and pamphlets with neither moderation 
nor shame; that stage-plays are remarkable for license; 
that designs for works of art are shamelessly sought in 
the laws of a so-called realism; that contrivances for a 
soft and delicate life are most carefully devised; and that 
all the blandishments of pleasure are diligently sought 
out, by which virtue may be lulled to sleep. Wickedly 
also, but at the same time quite consistently, do those act 
who do away with the expectation of the joys of heaven 
and bring down all happiness to the level of mortality, 
and, as it were, sink it in the earth. Of what we have 
said the following fact, astonishing not so much in itself 
as in its own expression, may serve as a confirmation. 
For since generally no one is accustomed to obey crafty 
and clever men so submissively as those whose soul is 
weakened and broken down by the domination of the 
passions, there have been in the sect of the Freemasons 
some who have plainly determined and proposed that, 
artfully and of set purpose, the multitude should be 
satiated with a boundless license of vice, as, when this 
had been done, it would easily come under their power 
and authority for any acts of daring.” 4 

3. Are the papal denunciations directed only against 
the Freemasons or do they include also other secret 
organizations? This question has been sufficiently dis¬ 
cussed within the last twenty years. Some, it seems, are 
inclined to believe that only the Freemasons and a few 
other rabid sects fall under the ban of the Church; the 
rest, they say, constitute independent bodies and have 

4 Encycl. "Humanum genus.” 


240 


THE SACRAMENTS 


nothing in common with Masonry save a few rites and 
the secrecy in which they shroud themselves. Now what 
are the facts? The developments which the various or¬ 
ganizations have undergone of late, the disclosures of 
their occult proceedings, the rituals, rule books, and pa¬ 
pers published under their auspices, the statements made 
by those who have quit their ranks, leave no doubt that 
all or nearly all the various secret societies have borrowed 
from the Freemasons, not only the outward form, but 
the spirit. Notwithstanding their separate organiza¬ 
tions they constitute one cohesive body, the nucleus of 
which is Freemasonry. Whilst preserving their indi¬ 
vidual autonomy, they move together under one primary 
and directive force. We quote again the following pas¬ 
sage from the papal letter: “There are several organized 
bodies which, though differing in name, in ceremonial, 
in form and origin, are nevertheless so closely bound to¬ 
gether by community of purpose and by the similarity 
of their main opinions, as to make in fact one thing with 
the sect of Freemasons, which is a kind of centre, whence 
they all go forth and whither they all return.” 5 What 
Catholic will gainsay these words of Leo XIII ? The 
inevitable conclusion is that every society which is cast 
in a Masonic mould and shaped after the Masonic fash¬ 
ion, bears the stamp of reprobation on its face. Let 
the individual members of the society be ever so honest- 
minded, the ultimate object of the organization is the 
same as that of the Freemasons, namely, to destroy the 
revealed religion of Christ by disseminating Naturalism, 
which practically means paganism or, rather, the deifica¬ 
tion of man. 

4. It is well nigh impossible to enumerate the multi¬ 
farious Masonic affiliations that exist among us. New 

5 Ibid. 


FORBIDDEN SOCIETIES 


241 


branches are organized almost every day, old ones dis¬ 
appear or are consolidated with others, and assume new 
names. A few, however, deserve special attention, to- 
wit: The Odd Fellows, the Sons of Temperance, and 
the Knights of Pythias. 6 These were nominally con¬ 
demned by a decree of the Holy See, issued under date 
of August 20, 1894. The papal rescript was sent to 
the Apostolic Delegation in Washington with an order 
to make it known to all the prelates of this country. 
Its original text is as follows: 

“Amplitudinem Tuam profecto non latet, Rmos Archiepiscopos 
in ecclesiasticis provinciis istius Foederatae Reipublicae consti¬ 
tutes in suis conventibus egisse de tribus quae istuc coaluerunt 
Societatibus, Sociorum nempe singularium (Odd Fellows), Fili- 
orum Temperantiae (Sons of Temperance), et Equitum Pythiae 
(Knights of Pythias), atque unanimi consensu rem totam iudicio 
Sedis Apostolicae detulisse. Porro SS. D. N. quaestionem ex- 


6 The latest statistics inform us 
that there are more than seven mil¬ 
lion Americans distributed in about 
five hundred secret organizations 
under different names. For the 
benefit of our readers, mostly 
young priests and seminarists, we 
explicitly mention: Knights of 
Maccabees, Elks, Independent For¬ 
esters, Good Templars, Royal Arca¬ 
num, Knights and Ladies of Honor, 
Redmen, Sons of Herman, Haru- 
gapi, Modern Woodmen, Rathbone 
Sisters, Daughters of Rebecca, 
Rechabites, etc. All these are of 
the Masonic stamp. In the Hand¬ 
book of the Modern Woodmen we 
read: “The fellowships of religion 
are the strongest and deepest, the 
sweetest and most satisfying of all 
the unions and fraternities of man. 
But for some reason or other the 
churches have not attracted to their 
fellowship the toiling masses; the 


strongest and big-hearted men of 
our day are not always found in 
the pews. Where is the fault? Is 
the church’s light too pale, or her 
heart throbs too faint, her blood too 
thin and cold, her sympathy too 
perfunctory and heartless? And 
why does she not draw within her 
walls the brawn and muscle of our 
land? . . . Fraternities like the 
Modern Woodmen of America 
respond to the need of the hu¬ 
man heart; strong toiling men 
binding themselves together to bear 
each others’ sorrows, and to contrib¬ 
ute to each others’ joys. In their 
humanity, their warmth, their 
thoughtful consideration for the 
emergencies and necessities of this 
world they stand in striking con¬ 
trast to that religion whose only 
thought and investment is in the 
next world.” Comment unneces¬ 
sary. 


242 


THE SACRAMENTS 


aminandam tradidit Rmis et Emis D. D. S. R. E. Cardinalibus 
una mecum Inquisitoribus generalibus. Hi vcro generali Con- 
gregationc Fcriae IV die 20. Junii, 1894, condr mantes iudicium 
de aliquibus ipsismet Societatibus alias latum, decreverunt: Cunc- 
tis per istas regiones Ordinariis esse omnino connitendum, ut 
Hdclcs a tribus Societatibus et ab unaquaque earum arceantur; 
eaque de re ipsos fideles esse monendos; et, si monitione insuper 
habita, velint adhuc eisdeni Societatibus adhaerere, nec ab illis 
cum effectu scparari, a perceptione Sacramentorum esse arcen - 
dos. . . . SS. D. N. sententiam have plene confirmavit et ratam 
habuit. Quae idcirco per praesentes A. Tuae signidcatur, ut 
per Te nota fiat' cuuctis istarum regionum Archiepiscopis Epi- 
scopis, aliisque locorum Ordinariis et pro bono animarum regi - 
mine ad effectum deducatur. 

Romae, 20. Augusti, 1894. R. Card. Monaco.” 

5 . From the foregoing document it is obvious that a 
practical Catholic cannot join a society which ignores 
divine revelation and, if not directly, at least indirectly, 
advocates the abolition of all dogmatic belief and ec¬ 
clesiastical authority. It is deplorable that of late quite 
a number of Catholics have been lured into secret so¬ 
cieties which, though sailing under a different flag, are 
steering for the same goal as Freemasonry. We know 
the reasons these victims allege to excuse themselves, 
but we fail to see their weight. Some contend that as 
long as a society has not been nominally condemned by 
the Pope, it is doubtful whether it is forbidden, and con¬ 
sequently the confessor must give a penitent who belongs 
thereto the benefit of the doubt and absolve him-, as he 
has no right to demand of him to leave the society be¬ 
fore an authoritative condemnation has been issued. 
Plausible as the argument may seem at first sight, it is 
far from being conclusive. The principle of probabilism 
is therein carried to an extreme. Moralists, it is true, 
admit that a law against which a solid doubt can be ad- 


FORBIDDEN SOCIETIES 


243 


duced, does not bind. But the word “solid” indicates 
that there must be grave and sound reasons. Where are 
they in this instance? The Constitution “Apostolicae 
Sedis” of Pius IX, and the Encyclical “Humanum Genus” 
of Leo XIII, do not condemn Freemasonry alone, but 
add that all other societies of the same kind (alias eius - 
dem generis societates) are equally forbidden. It does 
not behoove us to minimize these papal pronouncements. 
Obviously the Holy See finds it impossible to give a 
complete list of all Masonic organizations, since they are 
too numerous and subject to a constant change, but con¬ 
tents itself with an implicit condemnation. This pro¬ 
cedure is analogous to that governing the censorship of 
books. There are general rules, by which books of a 
certain character are forbidden, and there is, moreover, 
the Index itself, which contains a limited list of nomi¬ 
nally proscribed publications. Will anyone assert that, 
because a book has not been placed on this list, there is 
reason to doubt of its being objectionable, though it is 
plainly bad and clearly falls under the general rules? 
Apply this to the matter of secret societies, and you will 
see the absurdity of the assertion that as long as no au¬ 
thoritative declaration regarding a society has been is¬ 
sued, Catholics need have no scruples in joining it nor 
confessors in absolving penitents that belong to it. The 
truth is that whenever the marks are present by which 
a society proves to be Masonic in character, no Catholic 
is allowed to join it. 

The Third Plenary Council of Baltimore on Secret Societies 

6 . Lest somebody accuse us of undue zeal or unwar¬ 
rantable severity, we deem it fit to reproduce a few lines 
from the Pastoral Letter of the Third Plenary Council 


244 


THE SACRAMENTS 


of Baltimore. The illustrious prelates therein say: 
“One of the most striking characteristics of our time 
is the universal tendency to band together in societies 
for the promotion of all sorts of purposes ... It is 
obvious to any reflecting mind that men form bad and 
rash as well as good and wise designs; and that they 
may band together for carrying out evil or dangerous 
as well as laudable and useful purposes . . . Hence it 
is the evident duty of every reasonable man, before al¬ 
lowing himself to be drawn into any society, to make sure 
that both its ends and its means are consistent with truth, 
justice, and conscience. In making such a decision, 
every Catholic ought to be convinced that his surest 
guide is the Church of Christ . . . Whenever, therefore, 
the Church has spoken authoritatively with regard to any 
society, her decision ought to be final for every Catholic. 
He ought to know that the Church has not acted hastily 
nor unwisely nor mistakenly; he should be convinced that 
any worldly advantages which he might derive from mem¬ 
bership in such a society, would be a poor substitute 
for the membership, the Sacraments, and the blessings 
of the Church of Christ; he should have the courage of 
his religious convictions and stand firm to faith and 
conscience. But if he be inclined or asked to join 
a society on which the Church has passed no sentence, 
then let him, as a reasonable and Christian man, examine 
into it carefully, and not join the society until he is satis¬ 
fied as to its lawful character. There is one characteristic 
which is always a strong presumption against a society, 
and that is secrecy. . . .” 

The decrees of the Council say: 

“Neque ad Was tantum societates, quae veluti secta Massonica 
(iut Carbonaria nominqtim damnatae inveniuntur, coarctandae 


FORBIDDEN SOCIETIES 


245 


sunt declarationes S. Scdis; verum ad illas quoque se extendere 
intelligantur necesse est quae, nomine quantumvis omisso, in 
re tamen eiusdem sunt generis ac Massonica aut Carbonaria. >> 7 

“Si ncmpc eiusmodi socictas aut ita secretum servandum in*> 
iungat, ut neque auctoritati Ecclesiae illud manifeslari sinat, 
aut si iusiurandum vel promissionem caecae absolutaeque obe - 
dientiae exigat, ea, pracscindendo etiam a censuris, inter vetitas 
crit recensenda, atque adscripti absolutione sacramentali pri- 
vandi, donee effectu ipso ab ea penitus rccedant, vel saltern se 
continuo recessuros serio promittant. Et quoniam Episcopis non 
solum ius, sed etiam odicium inquirendi inhacret, omnis societal 
quae Ordinario interroganti secretum revelari non sinit, ipsi auc¬ 
toritati Ecclesiae id recusare iudicabitur; ct obedientia ad omnia 
parata, rei faciendae ratione et honcstate nec visa nec curata', 
sine dtibio caeca et absoluta erit existimanda.” 8 

With regard to the censures incurred by those who 
join forbidden societies the Council says: 

“Si qua igitur societas presbyterum proprio marte sibi vindicet 
aliumve ministrum cultus, qui rituali ac caeremoniis propriis pro 
suo libitu utatur; hoc in casu adscripti etiam censuras contra 
schismaticos vel haereticos latas incurrunt. Quae censurae ita 
euntiantur in Constitutione [Apostolicae Sedis ] inter excommuni- 
cationcs latac sententiae, Romano Pontidci speciali modo reserva - 
tas: ‘Omnes a Christiana fide apostatas, et omnes et singulos 
haereticos, quocunque nomine ccnscantur, ct cuiuscunque sectae 
existant, eisque credentes, eorumque receptores, fautores, ac gen - 
eralitcr quoslibet illorum defensores'.. .‘Schismaticos, et eos, qui 
a Romani Pontificis pro tempore existentis obedientia pertinaciter 
se subtrahunt vel recedunt * In comperto enini est, quamlibet so- 
cietatem, praeterquam quod sit secreta, posse etiam schis- 
maticam esse vel haereticam; proindeque omnis societas, quan- 
do sibi vindicat prebyterum aliumve ministrum cultus, cum 
proprio rituali ac caeremoniis, non quomodolibet, nec sicut ali - 
quando apud nostrates fit quum preccs quaedam in civium con- 
ventibus recitantur, sed eo modo quo ipsa societas, pravo sibi 
fine proposito, secta schismatica aut haeretica evadit, lure mento- 
que in censuras supradictas incurrit.” 9 

^ Coric. PI. Balt. Ill, n. 246. 8 Ibid., n. 247. 


9 Ibid., n. 249. 


246 


THE SACRAMENTS 


Catholics are, therefore, forbidden to join any society, 
no matter what its name, if it has the marks described 
above, to-wit: 

(1) Absolute secrecy; which means keeping acts and 
proceedings secret from those who have a right to know’ 
them, such as the bishop of a diocese, representing the 
Church in foro externo; pastors and confessors, repre¬ 
senting ecclesiastical authority in foro inferno; parents, 
guardians, masters, teachers, representing domestic au¬ 
thority; officials of the civil government, representing the 
authority of the political and social order. 

(2) Blind and unrestricted obedience to leaders. This 
involves the renunciation of one’s own judgment and 
freewill in favor of despotic rulers who may not scruple 
to command things that are forbidden by the divine and 
natural law. 

(3) Opposition to God’s Church or to lawfully es¬ 
tablished civil government. Warfare against public au¬ 
thority means revolution, i. e., the destruction of order and 
obedience, which is intrinsically bad. Naturalism, in the 
way it is advocated and spread by Masonic societies, sub¬ 
verts the spiritual order established by Christ and, there¬ 
fore, signifies a constant attack on the Catholic Church. 

(4) A self-constituted religious worship. A society 
that has its own religious ceremonial, not approved by 
the Catholic Church, conducted by a regular minister or 
chaplain not ordained and sent by the ecclesiastical au¬ 
thorities, is a religious, heretical, schismatic or pagan sect. 
Catholics by joining such a sect place themselves outside 
the true fold and are excommunicated. 

Would to God that these wise and practical sugges¬ 
tions of the last Plenary Council, which are but the echo 
of many papal bulls and encyclicals, were more carefully 
studied and more rigorously executed. Then we should 


FORBIDDEN SOCIETIES 


247 


not witness the sad spectacle of hundreds of Catholics 
marching with the professed adversaries of their faith 
and, like the ancient Israelites, running after the idols 
of the Gentiles. 

However, we hear it said that there is in the Balti¬ 
more decrees a clause by which bishops and priests are 
forbidden to condemn a society as long as either the 
Holy See has not spoken authoritatively, or the committee 
of archbishops appointed by the Council have not pro¬ 
scribed it. Here are the words referred to: 

“Ad praecavendum, . . . ne confusio disciplinae habeatur, dum 
cum magno fidclium scandalo et auctoritatis ccclcsiasticae de- 
trimento, cadctu societas in una dioecesi damnatur, ct in alia 
toleratur, nolumas ullam socictatem, uti cadentem sub una ex 
classibus indicatis, nominatim damnari, antequam Ordinarius 
rem retulerit ad Commissionem, quam pro huiusmodi causis iu- 
dicandis nunc constituimus, et quae constabit ex omnibus archie- 
piscopis harum provinciarum. Quod si societas damnanda om¬ 
nibus visa non fuerit, recurrendum erit ad Sanctarn Sedem, ut 
indicium certain accipiatur, et disciplina in nostris provinciis uni- 
formis servetur.” 10 

What is the meaning of this passage? We cannot 
assume that the Fathers of the Council contradicted them¬ 
selves and wiped out by one stroke all that has been said 
in the preceding paragraphs; and hence the words can 
only mean that bishops and priests shall not publicly 
(by circulars or from the pulpit) and nominally con¬ 
demn a society, before a higher authority has deter¬ 
mined its merits or demerits. By no means can the 
words be so construed that the faithful should not be 
warned against Masonic societies in general. Least of 
all is a confessor to think that he may absolve a penitent 
who belongs to an organization which has all the charac- 

10 Ibid., 225. 


24S 


THE SACRAMENTS 


teristics of a forbidden society as described above. The 
confessor holds a divine charge in the sacred tribunal. 
When things become an evident injury to the penitent, 
he may and must plainly interdict them, not as if he 
had a right to forestall the verdict of the forum externum, 
but because he is judge of the individual soul and bound 
to protect that soul from danger. We know that there 
are unscrupulous confessors, but this is no sufficient 
reason why a zealous minister of God should shirk his 
duty. Lax penitents will ever find lax confessors that 
connive at their transgressions. But woe to you, says 
the Lord, who deceive the people; woe to you who lead 
them astray and allow them to slumber in false security! 

Practical Rules Regarding Secret Societies 

7. We will now give a few practical rules concerning 
the mode of procedure to be followed in the confessional: 

(a) Freemasons, Carbonari, and (according to a later 
declaration) Fenians are nominally excommunicated; 

( b ) Odd Fellows, Knights of Pythias, Sons of Tem¬ 
perance, Good Templars, are nominally forbidden, and 
therefore also seem to fall implicitly under the law of 
excommunication; 

( c ) Implicitly forbidden societies (under the same 
penalty) are all those which employ a ritual and a sort of 
religious worship of their own after the fashion of the 
Freemasons, or which, by fostering Naturalism, try to 
subvert the spiritual order represented by the Catholic 
Church; 

( d ) Implicitly forbidden are those which insist upon 
strict and absolute secrecy or demand a blind and un¬ 
restricted obedience from their members. 

A confessor first of all will need special faculties to 
absolve such penitents from the censures they have in- 


FORBIDDEN SOCIETIES 


249 


curred. In many dioceses such faculties are included in 
the faculties generally given to priests. 

Again, no penitent can be absolved before he has left 
the ranks of the forbidden society or at least has faith¬ 
fully promised to do so without delay. We believe that, 
as a rule, the confessor should not be content with a 
mere promise, because such promises have too frequently 
been broken. When persons are on their death-bed they 
must make out an affidavit, in which, in the presence of 
at least two witnesses, they declare that they wish to 
leave the ranks of the respective society. Unless this 
or a similar precaution is taken, trouble may arise over 
the burial of the corpse. 

Furthermore, the penitent must give the names of the 
leaders, if he knows them, to the confessor, who in his 
turn will have to report them to the Ordinary. This is 
prescribed by the Constitution “Apostolicae Scdis.” 

Finally, the books, rituals, badges, and other para¬ 
phernalia appertaining to the society must be delivered 
according to the instruction of the Roman Poenitentiaria: 

“[Facultatem damns ] absolvendi a censtiris et poenis ecclesiastic 
cis cos, qui sectis vctitis Massonicis, ant Carbonariis, aliisque 
similibus no men dederunt, aut favor em praestiterunt, ita tamen, 
nt a rcspt\ctiva secta omnino se separent, eamque abinrent, li- t 

1 

bros, manuscripta, ac signa sectam respicientia, si qua retineant, 
in tuos inanus tradant, ad Ordinarium quamprimum caute trans- 
mittenda; aut saltern, si iustae gravesque causae id postulent, 
comburenda, iniuncta pro modo culparum poenitentia gravi salu- 
tari, cum frequenlia sacramentalis confessionis, aliisque iniunctis 
iure iniungendis” 


Great embarrassment arose with regard to Catholics 
who had joined a forbidden society, and had insured 
their lives therein. Many had paid considerable sums of 
money, which they were sure to lose if they would with- 


250 


THE SACRAMENTS 


draw from membership or cease to pay their dues. In 
consideration of the difficulty arising from this peculiar 
situation the Holy See made some allowance. 

In order that our readers may fully understand the 
nature of this concession we here insert the text of the 
Roman Rescript: 

“Postquam societates occultac, quae istis in rcgionibus coaluer- 
unt diver sis nominibus Equitum Pythiae, Sociorum Singularium, 
Filiorum Tcrnperantiae, definitive Sanctae Scdis decreto univer- 
sis istarum regionum Ordinariis, ut probe novit Emincntia Tua, 
significato, utpote intrinseca pravitate laborantes, reprobatae ac 
vetitae fuerunt, nulli catholicorum veri nominis dubium super- 
esse potest cas esse graviter illicitas. Ex quo recto consequitur, 
illos omnes et singulos, qui se catholicos profitentur, teneri, nisi 
gravissimum animae suae damnum subire velint, easdam socie¬ 
tates, quibus quomodocunque sese adscripserunt, deserere, et ab 
illis et carnm unaquacunque sese plene ac pcrfecte sefarare, qua- 
vis participatione exclusa: illos vero, qui id praestare recusent, 
recipiendorum sacramentorum esse et habendos esse indignos 
tamquam in peccato obfirmatos. 

“Quae cum probata sint omnibus et esse debeant, ex parte 
plurium Episcoporum singularcs casus Jmic Sanctae Sedi pro¬ 
positi sunt, ut decernatur, an aliquid hac in re permitti possit, 
causa damni materialis vitandi. Cum eniin statuta illarum so- 
cietatum singulis sociis indulgeant, ut erogata modica pecuniae 
summa ad instar taxae statis temporibus solvendae, ius acquirant 
socii ad longe maiora subsidia sive pro se in casibus infirmitatis, 
sive pro familia mortis casu, si societati nuntio misso et quavis 
participatione remota, cessent quoque a praescripta solvenda, illud 
unum consequitur, non societati sed sibi ipsis nocivum, ut et 
amittant omne id, quod vel pluribus abhinc annis solvisse con- 
stabit, et omni spe excidant subsidia ca ratione pacta sibi vel 
familiae percipiendi. Etiam quandoque contingit, ut quis obliga- 
tione m forma iuris valida, societati sic damnatae tcncatur de 
acre alieno statis pensionibus solvendo, quin totum in praesens 
restituere possit. Ad haec igitur incommoda vitanda quaesitum 
fuit, an semota quavis alia earundem sectarum participatione, hoc 
saltern liccat, nomen proprium in sociorum catalogis retinere, 


FORBIDDEN SOCIETIES 


251 

necnon in praefatae taxae vel aeris alieni solutione stato tem¬ 
pore pcrseverare. 

“Quod dubium sane gravissimum, cum SSmus D. N. Sacrae 
huic Supremae Congregationi commiserit enunciandum, ead'Cm 
S. Congregatio, re mature perpensa, respondendum censuit: 
*Generation loquendo non licere et ad mentem. Mens est, quod 
ea res tolerari possit sequentibus conditionibus et adiunctis, 
simul in casu concurrentibus, scilicet: (1) Si bona fide sectae' 
prirnitus nomen dederit antequam sibi innotuissct societatem fuis- 
se damnatam. (2) Si absit scandalum vel opportuna removeatur 
declaratione, id a se fieri, fie ius ad emolumenta vel bencdcium tem- 
poris in aere alieno solvendo amittat; a quavis interim sectae 
communione et a quocunque interventu, etiam materiali, ut prae- 
mittitur abstinendo. (3) Si grave damnum sibi aut familiae ex 
renuntiatione obveniat. (4) Ut non adsit vel homini illi vel fami¬ 
liae eius periculum ullum pcrvcrsionis ex parte sectarum, spec- 
tato praccipue casu vel infirmitatis vel mortis, neve similiter ad¬ 
sit periculum funeris pcragendi a ritibus catholicis alieni.’ 

“Quae cum SSmo. D. et P. Leoni XIII relata fuerint, in to- 
turn approbata et condrmata fuerunt. Verum cum de re gravis- 
sima atque periculorum et difHcultatuni plene agatur, quae pluri- 
nias non modo dioecescs, sed et provincias ecclesiasticas respicit, 
idem SSmus Dminus iussit, ut uniformis regulae scrvandae 
causa, impletis omnibus quae hoc dccreto statuuntur, casibus 
particularibus Eminentia Tua et in Apostolica Dclegatione suc- 
cessores providere possint. 

“Quae cuncta et singula pro muncre meo signidcaverim, uni- 
versa Tibi fausta ac laeta a D. O. P. adprecor. 

Eminentiae Titae 

addictissimus, obsequentissimus famul. 

L. M. Card. Parocchi. 

Romae ex S. O., die 18. Januarii, 1896. 

Delegato Apostolico ad Catholicos in Foederatis Americae 
Septentrionalis Statibus.” 

The foregoing rescript makes it obligatory for Cath¬ 
olics who have joined a forbidden society, to leave the 
ranks thereof forthwith, if they wish to be absolved in 
the holy tribunal of penance. Only in cases where great 


2 52 


THE SACRAMENTS 


material hardship would have to be endured, such as the 
loss of insurance for which premiums have been paid, 
may one be allowed to leave one’s name on the roll and 
continue to pay the assessments. However, the matter 
cannot be adjusted by the confessor, not even by the 
bishop; but each and every case must be submitted to 
the Apostolic Delegation, or, according to a later declar¬ 
ation, to the Metropolitan of the Province. For the 
aforesaid concession, four conditions must be verified: 
(a) The Catholic member must have joined the lodge in 
good faith, being altogether unaware that he was doing 
wrong; (b) there must be no scandal involved; the mem¬ 
ber must keep aloof from all intercourse with the other 
members of the society, attend no meetings or social 
•festivities, and confine his dealings strictly to business; 
(c) the material damage which a person would otherwise 
have to suffer must be considerable; (d) all danger of 
perversion must be removed, particularly at the time of 
sickness or death; no funeral rites can be permitted ex¬ 
cept those which have been approved *by the Catholic 
Church. 

The rescript refers only to the Odd Fellows, the 
Knights of Pythias, and the Sons of Temperance. How¬ 
ever, we believe (salvo meliori) that the privilege holds 
good also for other similar organizations. At least a 
test may be made by appealing to the Apostolic Delega¬ 
tion. 

8 . In conclusion we wish to add this. We have 
touched in the foregoing lines upon a delicate matter. 
We should not have done so, if the subject were not so 
momentous. To our mind this question of secret or for¬ 
bidden societies is the burning question of the day. 
More than once we received letters from priests, former 


FORBIDDEN SOCIETIES 


253 


students of our seminary, asking advice in particular 
cases. The statements made by them enabled us to see 
how much doubt and obscurity prevails in this question. 
The young clergy whom we propose to guide would have 
reason to complain if we did not instruct them in a matter 
of such great importance. Let us not be deceived. The 
evil one, true to his insidious character, has managed to 
sow cockle among the wheat. The consciences of many 
Catholics, both priests and laymen, have been lulled and 
they have been misled by that great heresy of the age, 
Liberalism. The Catholic camp is infested with traitors. 
There is yet time to cleanse it, if the clergy will do their 
duty. Let us banish all false phraseology, let us be frank 
and open-minded, that we may perceive the danger 
threatening us. How often do Catholics who were un¬ 
fortunate enough to join the lodge, assert: “There is 
no harm in it; we never heard anything said against 
the Catholic faith.” What a delusion! Leo XIII 
meets this objection in his Encyclical when he says: 
“If those who are admitted as members are not com¬ 
manded to abjure the Catholic doctrines by any form of 
words, this omission, so far from being adverse to the 
designs of the Freemasons, is more useful for their pur¬ 
poses. First, in this way they easily deceive the simple- 
minded and the heedless, and can induce a far greater 
number to become members. Again, as all who offer 
themselves, whatever may be their form of religion, are 
received, they thereby teach the great error of the age— 
namely, that regard for religion should be held as an 
indifferent matter, and that all religions are alike. This 
manner of reasoning is calculated to bring about the 
ruin of all forms of religion, and especially of the Cath¬ 
olic religion, which, as it is the only one that is true, can- 


254 


THE SACRAMENTS 


not, without great injustice, be regarded as merely equal 
to the others.” 11 

It is also commonly affirmed that Masonry in this coun¬ 
try has nothing to do with that of Europe, that the spirit 
of hostility which the secret organizations display abroad 
is foreign to American Masonry. This is a false notion, 
which Arthur Preuss has thoroughly refuted in his Study 
in American Freemasonry, based entirely on Masonic 
sources. 12 It would be strange indeed if so ambitious an 
association, essentially the same everywhere in organiza¬ 
tion and ritual, should have no international relations. 
At the international Masonic Congress of Antwerp, in 
I894, a delegate used the words: “Our Masonry believes 
in the necessity of exercising its influence on national 
opinion, and by this opinion on the conduct of our govern¬ 
ment, such influence increases through political action to 
the profit of the programme of universal Masonry.” 
Article 2 of the Constitution of the Grand Orient of 
France proclaims: “It is our duty to extend to all hu¬ 
manity the links of brotherhood which bind the Free¬ 
masons over the whole surface of the globe.” Our free 
institutions, so far, have prevented secret societies from 
attacking the Church as a body. We need not be aston¬ 
ished at this. The Church in the United States enjoys no 
public recognition on the part of the State. Hence there 
is no ground on which Masonry could make an onslaught 
on the Catholic body, except indirectly by attacking 
our schools, as has been the case lately in several States. 
Meantime, this sect proves detrimental to the individual 
members of the Church. It lures them away from the 
Sacraments, makes them participate in a blasphemous 
worship with a self-constituted ritual, instils naturalistic 

11 Encycl. “Humanum genus.” 

12 Herder, St. Louis, Mo., 4th ed., 1920. 


FORBIDDEN SOCIETIES 


255 


ideas into their minds, by which their faith is first weak¬ 
ened and subsequently destroyed. In this silent but per¬ 
sistent warfare the lodges are as active and as successful 
in America as in Europe. 

To Protestants, we beg to note, Masonry is apt to do 
less harm, because their religious belief is quite flimsy 
and at a low ebb. They do not lose much for the reason 
that they do not bring along a great heritage from the 
denomination to which they belong. They simply, in 
joining Masonry, take one more step on the downward 
course begun long ago. This explains why, among 
the sects outside the Catholic Church, Freemasonry 
has no opposition worth mentioning. Not so with 
Catholics. By favoring the lodges they give up their 
birthright for a mess of pottage. Like the chosen people 
of old, they “dig unto themselves cisterns that can hold 
no water.” A Catholic must ever bear in mind the warn¬ 
ing of the Gospel: “You cannot serve God and Mam¬ 
mon.” He cannot conscientiously profess loyalty to both 
the Catholic Church and an association which is opposed 
to her established tenets. The temporal and social bene¬ 
fits he may expect to derive from affiliating with the 
lodges do not counterbalance the enormous spiritual loss 
which his soul will inevitably suffer in the end. 

We have confined our remarks to Masonic societies. 
There are, however, also other forbidden societies, for 
instance, labor unions with professedly revolutionary 
tendencies, clubs organized in legal or illegal form for the 
distribution of immoral literature, leagues aiming at free 
thought in religious matters (such as the German Tur¬ 
ners), associations for the promotion of “birth control,” 
etc. These societies must be judged according to the 
general principles of moral theology and the rules of 
ecclesiastical or civil law. 


256 


THE SACRAMENTS 


K—GENERAL CONFESSIONS 

I. A general confession is a repetition of former confes¬ 
sions and of sins of which the penitent has already ac¬ 
cused himself once before in the confessional. Such a 
general confession may cover either the whole of a man’s 
previous life or a certain period only, e. g., one or more 
years. Substantially it does not differ from an ordinary 
confession, but by its accessories it may be of great bene¬ 
fit to the penitent. This is the reason why most of us de¬ 
sire to make a general confession now and then. How¬ 
ever, a certain discrimination ought to be exercised, be¬ 
cause making a general confession is harmful to some. 
The rules are: 

(a) A general confession is necessary for all who have 
made sacrilegious or invalid confessions, either because 
they wilfully concealed mortal sins, or because they had 
no true contrition and resolution, or, finally, because the 
confessor lacked jurisdiction. The only way to rectify in¬ 
valid past confessions is to confess once more all the sins 
confessed before, with all their accessories, such as num¬ 
ber and circumstances. 

( b ) A general confession is highly advisable for those 
who have well founded doubts as to the validity of their 
past confessions, for instance, because at the time when 
these confessions were made they were subject to bad 
habits, which they did not care to break, or lived in 
dangerous occasions of sin which they were not willing to 
avoid. This gives sufficient reason to doubt the gen¬ 
uineness of their contrition. Penitents of this kind, who 
have now totally changed, should not be prevented from 
making a general confession if they desire to do so. 
To those who do not think of it the confessor may give 
a prudent hint. 


GENERAL CONFESSIONS 


257 


( c ) A general confession is useful to all at certain ep¬ 
ochs of life, or under certain circumstances, e. g., before 
first Communion, before entering the marital state, the 
priesthood, or the religious life, at a mission or retreat, 
before a long journey, in danger of death, in old age. If a 
person has made one good general confession covering 
his whole life after he reached the age of puberty, it 
is not advisable to make another one of his whole life; 
simply go back to the period of the first. 

( d ) Scrupulous persons should not make a general con¬ 
fession. Indeed, they ought to be positively forbidden to 
do so, because it will but increase their scrupulosity. 
Neither should persons who have sinned by committing 
various crimes of impurity, and who have just got rid of 
these sins, be at once admitted to a general confession. 
The recollection of their evil deeds may give rise to new 
temptations; let them wait until the old sores are healed. 

2. Whenever a penitent desires to make a general con¬ 

fession, inquire into the reason. If there is no absolute 
necessity, and the penitent desires to make a general 
confession merely for the sake of quieting his con¬ 
science, then point out to him the day and hour when you 
will be ready for him, and give him some instruction 
as to the manner of preparing himself. If he is obliged 

to make a general confession because his past confes¬ 
sions have been invalid, and if he is well prepared, set 

to work at once, unless it should take too long, for in¬ 

stance, when the confession covers the whole life. 

3. With regard to the particular mode of procedure, it 
will be best to let the penitent go ahead in his own way, 
but make him first tell the sins committed since his last 
confession. Never hurry him, but listen patiently, so that 
he may have a chance to unburden his conscience com¬ 
pletely. If you do not know the circumstances of the 


258 


THE SACRAMENTS 


penitent, it may be well to ask a few previous questions, 
such as, “How old are you?” “What is your state of 
life?” “What is your present occupation?” “In what 
different conditions and circumstances have you been for¬ 
merly?” If the penitent’s past confessions have been 
good, advise him that he need not be over-anxious as to 
details. Sometimes a sin or circumstance is confessed 
which was previously forgotten. Instruct the penitent 
beforehand to call your special attention to this. After 
the confession is over, ask such questions as you deem 
necessary and give appropriate admonitions. If the peni¬ 
tent is ashamed and reluctant, exhort and encourage him. 
Make him tell first those sins that are the hardest to con¬ 
fess, in particular, sins of impurity. In case sacrilegious 
confessions have been made, inquire whether other Sacra¬ 
ments, Holy Communion, Confirmation, Extreme Unc¬ 
tion, Matrimony, were received in the state of mortal sin. 
In the end ask the penitent if he has still something to 
say. 

4. Take pains to arouse the penitent to a true sense of 
contrition. Show him the mercy of God, who allowed him 
to live in spite of his many sins. Remind him of the 
grace he has of making a general confession, which 
the lost souls in hell might justly envy him. Encourage 
him to begin an entirely new life. Finally, assign to 
him a suitable penance, and point out the time when he 
ought to come to confession again. After you have ab¬ 
solved and dismissed him, thank God for the favor be¬ 
stowed upon you by making you the instrument of cleans¬ 
ing a soul from many sinful stains. 

Special literature on the Sacrament of Penance: 

St. Alphonsus, Praxis Confessarii. 

Berardi, De Recidivis et Occasionariis. 


GENERAL CONFESSIONS 


259 


Hilarius a Sextcn, Theologia Pastoralis de Sacramentis. 
Reuter, Neoconfcssarius (German, Dcr Beichtvater). 

Segneri, Confessarius Instructus (German, Unterweisungen 
fiir Beichtvater). 

Salvatori, Instruction for New Confessors. 

Wittmann, Der Beichtvater fiir das jugendliche Alter. 

Gaume, Handbuch fiir Beichtvater. 

Tappehorn, Anleitung zur Verwaltung dcs Buss-Sakramentes. 
Jaegers, Instruction for First Confession. 

Guerra, The Confessor after the Heart of Jesus. 
Schieler-Heuser, Theory and Practice of Confession. 


CHAPTER V 


EXTREME UNCTION 
Article I 

PASTORAL VISITS TO THE SICK AND DYING 

I. Great as is the merit which a priest gains through 
the work of love performed on a poor sinner in the con¬ 
fessional, it becomes even greater when applied to a soul 
which is about to leave this world and approaching that 
moment on which all depends, the moment of death. It 
is true, this work will sometimes be hard and trying, 
but a priest will find consolation in the thought that he 
thus takes the place of an angel of God, entrusted with the 
sublime office of accompanying a soul redeemed by the 
blood of Jesus Christ to the throne of the Almighty in 
Heaven. And that soul, if saved through his ministry, 
will not be ungrateful, but pray for her spiritual father 
with the fervor and efficacy of a saint. ‘‘Never do we 
walk more closely in the footprints of the Prince of Pas¬ 
tors,” says Cardinal Gibbons, “never do we more nearly 
resemble Him, never are we more in touch with Him, 
than when we bear the message of condolence to the 
house of mourning.” Always keep this in mind when, 
in the discharge of the sacred ministry, duty bids you 
hasten to the bedside of the sick and dying. Do not mur¬ 
mur because it is dark and you are disturbed in your 

sleep, or because the journey is long and arduous, or 

2 G 0 


VISITING THE SICK 


261 

because the weather is bad, or because you lose much 
precious time which you had intended to spend in occu¬ 
pations more according to your liking. As soon as the 
news reaches you that a person living within your di¬ 
strict is ill and wishes to see you, go at once. Show no 
anger and impatience; nor feel inwardly indignant; on the 
contrary, make the sacrifice with perfect resignation; 
thus, and thus alone, will your work bear fruit and will 
you reap merit for your own soul. 

We grant that some people are unreasonable in their 
demands, that they send for a priest without real neces¬ 
sity, or at a very inconvenient hour, when they might just 
as well wait for the morrow. When you know this to be 
the case and are pressed by other urgent occupations, 
such as the hearing of confessions, the instruction of 
children, etc., there is no harm in postponing your visit 
to the sick. However, do not dismiss the messenger 
rudely, but kindy tell him that you will come later. As 
a rule, you cannot well decline a sick-call altogether, though 
you may have reason to presume that the disease is not 
dangerous. 

If, on arriving at the place, you discover that there 
was no need of your visit, it may be hard to keep your 
temper. Yet do not scold the people, least of all 
the patient, because it is apt to have a bad effect on him. 
Bear the inconvenience silently and patiently and believe 
that God gave you a chance to make reparation for your 
own sins. Besides, it happens not unfrequently that a 
priest is called to a sick person who appears to be in no 
imminent danger of death, and yet who falls into agony 
almost immediately after the priest’s departure. This is 
likely to occur especially with old people and such as 
suffer from heart disease. Hence, as a rule, do not 
refuse to go whenever you are called, lest you run the 


262 


THE SACRAMENTS 


risk of letting somebody die without spiritual aid. 

2. The visit paid by a priest to a sick member of his 
flock is not merely a friendly call, but he enters the house 
of sorrow as the ambassador of Christ, as the minister of 
the Church, empowered to console, to help, and to re¬ 
lieve the poor sufferer by supernatural means. You 
should try to perform this task with prudence and charity. 
If you desire to have a practical guide in this regard, fol¬ 
low the instructions set forth in the Roman Ritual under 
the heading, “De Visitatione et Cura Infirmorum” We 
take the liberty to insert a few remarks suggested by this 
instruction. 

“Parochus imprimis meminisse debet” says the text, “non po- 
sitremas esse muneris sui partes, acgrotantium curam habere. 
Quare cum primum noverit, quempiam ex hdelibus suae 
curae commissis aegrotare, non exspectabit, ut ad cum vocetur, 
sed ultro ad cum accedat: idque non scmel tantum, sed saepius, 
quatenus opus fuerit; horteturque parochianos suos, ut ipsum 
admoneant, cum aliquem in parochia sua aegrotare contigerit, 
praecipue si morbus gravior fuerit .” 1 

These words plainly indicate that every priest charged 
with the care of souls is in duty bound to visit the sick 
members of his flock. He must go, not only when he is 
called, or when death is near at hand, but he should make 
these visits of his own accord as soon as he hears that 
any one is ill. 

“The medical adviser,” says Cardinal Gibbons, “is 
prompt at the call of duty at all hours of the night. 
Surely the physician of the soul should not be outdone 
in this respect by the physician of the body.” With 
pious Catholics there is no difficulty; these, whenever 
they become sick, do not fail to notify their pastor; but 

1 Rit. Rom., tit. V, c. 4, n. 1. 


VISITING THE SICK 


263 


nominal Catholics, or their friends, often wait until the 
last moment, when all hope is gone, and the infirm per¬ 
son is in real agony, perhaps speechless and unconscious. 
Therefore, the priest should make the first step and pay 
a friendly visit to the lost sheep, now in the jaws of 
death, gain his confidence and prepare the ground for the 
administration of the last Sacraments. In cities where 
the parishes are not large, and conveyances of all kinds 
are available, this is not a difficult matter. In country 
missions it is harder; still, something must be done there, 
too, and even the extra expense to which you may be 
put cannot be admitted as sufficient excuse for not visit¬ 
ing the sick. 

Your duty does not cease after the Sacraments have 
been administered and the last rites performed. The 
patient may live for several days, weeks, or even months. 
If so, you ought to renew your visits as often as circum¬ 
stances permit or the spiritual condition of the dying 
party demands. You may hear his confession again, once 
more give him Holy Communion, and by pious exhorta¬ 
tions prepare his soul still better for the last struggle. 

3. “Acgrotos visitant, ea, qua Sacerdotes Domini decet, 
honestate et gravitate se habeat, ut non aegris solum, scd 
sibi et domesticis verbo et exemplo prosit ad salutem.” 2 
In visiting the sick, a priest must ever bear in mind that 
he comes as a messenger of Heaven. To talk of nothing 
but profane matters, to joke and laugh, to prolong the 
visit, so as to cause annoyance, especially at night, is 
quite improper. There is no objection to cheering up the 
patient, but let it be done so as to avoid vulgarity. 

“Eorum vero praecipue curam geret, qui humanis au- 
xiliis destituti, benigni ac providi Pastoris caritatem et op- 


2 Ibid., n. 4. 


264 


THE SACRAMENTS 


eram requirunt.” 3 The poor and needy should be sup¬ 
ported also temporally. Our Lord Jesus Christ gives us 
an example from which we may learn how to combine both 
the corporal and the spiritual works of mercy. The man 
sick with palsy was first cured in his soul by the words: 
“Thy sins are forgiven thee”; next relieved of his bodily 
ailment by the sentence: “Arise, take up thy bed and 
walk.” It would be well for every priest to follow the 
example of the Divine Master and alleviate also the physi¬ 
cal sufferings of patients according to his means. The 
little pecuniary sacrifices made for this purpose will al¬ 
ways bring their reward. The sick, as a rule, are grateful 
for the attention shown to their wants and ailments. 
Even small gifts, such as fruit and other delicacies, which 
you may bring, are received with a grateful heart. If 
you win their affections in this way, your spiritual min¬ 
istry will be rendered more effective. Have the rich and 
wealthy members of your parish take an interest in the 
sick and induce them to help such as have nobody to 
take care of them. 

Whenever the sickness is acute and dangerous, the 
patient should be advised to consult a doctor. People of¬ 
ten abhor and decline the services of a physician. Form¬ 
erly, when the medical art was not so well developed, there 
may have been a reason for this. But at present good 
and experienced physicians can be found almost every¬ 
where. The pastor should induce his sick parishioners 
to send for one whenever their condition is precarious. 
It is not right for a priest to act as medical adviser him¬ 
self. “Medicinam et chirurgiam [cl eric i] nec hicri gra¬ 
tia nec caritatis specie exerceant. Qua in re tam clero 
universo quam personis quibuscumque votis religiosis ob- 
strictis caute servanda praecipimus ea, quae constitution 

3 Ibid., n. 5. 


SPIRITUAL CARE OF THE SICK 265 


bus Apostolicis statuta a Bcnedicto XIV . . . tradun- 
tur.” 4 Do not alter the prescriptions of the physician; 
only if a physician should use means which are sinful 
and criminal, such as craniotomy, abortion, unwarrantable 
hypnosis, etc., would it become the duty of a pastor to in¬ 
tervene. 


Spiritual Care of the Sick 

4. “Imprimis autem spiritualem aegrotantium curam 
suscipiat, omnemque diUgentiam in eo ponat, ut in viam) 
salutis eos dirigat, atque a diabolicis insidiis salutarium ad- 
vumentorum praesidio defendat, ac tneatur.” 5 Unless 
there be immediate danger admitting of no delay, 
it will be best not to mention confession at once, 
but to speak to the sick person first in a general way on 
the duty of patience in sickness. Admonish him to accept 
all his pains and sufferings with perfect resignation; to 
offer them to God in expiation for his sins; not to mur¬ 
mur against the decrees of Divine Providence, nor to 
complain about want of consideration on the part of his 
attendants. The time of sickness is a time of grace, but 
only for those who bear their ailments patiently and 
peacefully in a spirit of faith and love. It may be 
difficult to bring this idea home to the sick person’s 
mind, especially if he was careless in his duties 
towards God and the Church when in good health. 
The proper way to proceed is first to gain the confi¬ 
dence of the patient, so that he will consider you as a true 
friend, who means well and is prompted by feelings of 
charity and sympathy to pay him a visit. Hence, inquire 
about the nature of his disease, the particular ailment he 
suffers from, etc. Then, almost imperceptibly, infuse 

4 Cone. PI. Balt. Ill, n. 82. 5 Rit Rom., tit. V, c. 4, n. 6. 


266 


THE SACRAMENTS 


into his heart supernatural thoughts. Little anecdotes 
about what you saw and experienced yourself, or exam¬ 
ples chosen from the lives of the saints, will be to the pur¬ 
pose and help to arouse the right sentiments. But all 
these things must be done in a friendly manner, in a con¬ 
versational tone, and rather sparingly, so as not to annoy 
the sick person. 

5. “Delude qua par est prudentia ct caritate, hominem 
ad sacrarn confessionem inducat, et condtentem audiat, 
etiamsi velit totins vitae peccata condteri 6 The main 
thing, which a pastor of souls, in dealing with the sick 
members of his parish, must attend to, is, of course, the 
reception of the Sacraments, especially confession. The 
sooner he attends to this, the better it will be for the pa¬ 
tient. In the first-stage of sickness all can be done with 
calmness and full deliberation; whilst, if you wait until 
the disease has progressed and reached a more advanced 
stage, there is danger that you will have to perform your 
ministrations hurriedly. The body will be too weak, the 
mind too excited, to awaken the right dispositions. With 
people who have called for the priest there is no trou¬ 
ble ; they will be ready to confess at once. Those to whom 
he comes of his own accord, may with difficulty be in¬ 
duced to confess. If the disease is of a kind that may 
prove fatal, or take a sudden turn for the worse, no time 
should be lost. Even good and pious people sometimes 
dread to confess, though they are quite ill, because they 
are under the impression that there is no danger and they 
will soon be well again. In such a case you must not 
shrink from telling the truth. 

6 . In this connection we wish to make a remark about 
sick priests. It is a sad fact that many priests die sud¬ 
denly or at least without receiving the last Sacraments. 

6 Ibid., n. 8. 


CONFESSING THE SICK 


267 


In not a few cases, we believe, this could be prevented 
if they were admonished in time by a brother priest. 
Whenever you hear that a confrere in your neighborhood 
is ill, visit him. If you notice some danger of which the 
poor man is not aware, tell him plainly what is to be 
done; attend to him yourself, or else get another priest 
in whom he has confidence, to do so. Ask him also about 
his temporal affairs; if he has not yet settled them, urge 
him to do so without delay. 

7. In hearing the confession of an infirm person, do 
not be too anxious to find out all the details, species, num¬ 
ber, etc., of sins, if the penitent is suffering and scarcely 
able to recollect. A slight defect of this kind may be 
remedied afterwards in case he should recover. But al¬ 
ways ask the penitent whether he feels perfectly secure 
and at ease about his past life and former confessions. In¬ 
quire whether he has injured anyone in property or good 
name, for which reparation must be made, whether he 
entertains hatred or ill-will against his neighbor, and, 
whether he is willing to pardon all offenders. Should the 
penitent of his own accord desire to make a general con¬ 
fession, do not prevent him from doing so, even though 
there be no necessity for it, because it helps greatly to 
tranquillize the conscience. Last, but not least, arouse 
him to an act of perfect contrition, because contrition is 
the principal requisite for obtaining forgiveness from 
God. Without it, everything else will avail nothing. 
Therefore, place before the patient’s mind various notives 
why he should feel sorry for his past delinquencies; 
soften his heart by calling his attention to the love our 
Saviour bears for us in His passion and suffering; raise 
his soul to hope and confidence, if he be inclined to de¬ 
spair. 


268 


THE SACRAMENTS 


“Quod si ueger aliquis hortationibus ac monitis saccrdotum, 
vel amicorum et dornesticorum consiliis adduci non potest, ut 
velit peccata sna condteri, tunc non omnino desperanda res est, 
sed quamdiu ille vivit, rcpetendae sunt frequenter variae et cfd- 
caces saccrdotum et aliorum piorum hominum exhortationes. . . . 
Adhibendae sunt etiani turn privatae turn publicae ad Deum pre- 
ccs, ad divinam gratiam impctrandam pro salute miseri decum¬ 
bent is.” 7 

8 . Those who cannot be induced to confess their sins 
and to prepare themselves for death, often try a priest’s 
patience, prudence and perseverance to the utmost. In¬ 
quire into the cause of this obstinacy and try to remove 
it; with its removal, the dread which the poor sinner has 
for confession will vanish. Some dislike to confess be¬ 
cause they have neglected the Sacraments for a long 
time; others because they are members of forbidden so¬ 
cieties, or live in an invalid marriage relationship. Some 
may have to make restitution of ill-gotten goods, which 
they deem hard or impossible, or live on bad terms with 
their neighbors and are unwilling to forgive the 
wrongs they have suffered. With many, indifference in 
matters of faith, or infidelity caused by loose morals, 
stand in the way of conversion. By questioning either 
the sick man himself or his friends and relatives, the 
true and hidden cause why the reception of the Sacra¬ 
ments is obstinately refused may be brought to light. 
The main thing for you to do is to pray, and to request 
others to pray, since final conversion, after all, is the 
work of divine grace. The Holy Sacrifice of the Mass 
or a special memento made during the same, the recita¬ 
tion of the Rosary, a novena, may bring about the desired 
effect. At any rate, do not give up hope even if the 
case seems desperate. It is the old struggle between 

7 Ibid., n. ii. 


CONFESSING THE SICK 


269 


Christ and Belial. The price held out, namely, a soul 
that will praise God forever in Heaven, is well worth 
the labor and sacrifice which a priest undergoes. 

9. “Videbit denique sacerdos, quibus potissimum ten - 
tationibus, ant pravis opinionibus aeger sit snbiectus ciqne, 
prout opus fuerit, apta remcdia prudenter adhibe- 
bit 8 The confession of the sick person will reveal to 
you the weakness of his soul, and it then becomes 
your duty to teach him the means by which he should 
arm himself against particular temptations, the prayers 
which he should say, the examples of our Lord and His 
saints which he should follow. Instruct the penitent well 
on perfect contrition, its nature and effects, admonish him 
to make frequent acts of it, especially when he feels his 
last moment approaching. If he has not been enrolled 
in the Confraternity of the Brown Scapular of Mount 
Carmel, enroll him at once, provided you have the 
faculty. Let him know the special privileges con¬ 
nected with the Scapular and the conditions for gaining 
the indulgences attached to it. Leave instructions with 
those who wait on the sick person, as to what spiritual 
aid they should lend him, what prayers they should say 
when the patient begins to sink and death is near. 
Even if he be senseless, the friends at his bedside should 
not omit to whisper into his ears short invocations, sup¬ 
plications for mercy, the holy names of Jesus, Mary, 
and Joseph, acts of faith, hope, love, contrition, etc. 
t( Vasculum item adsit aquae benedictae, qua frequenter 
aspergatur.” 

10. “Si morbus gravior, vel cum periculo fuerit, ae- 
groto suadeat, ut dum Integra mente est, rem suam omnem 
recte constituat et testamentum faciat; si quid habeat 
alienum, restituat, et ad remedium animae suae pro facul- 

8 Ibid., n. 8. 


270 


THE SACRAMENTS 


tatibus, quod in Domino ci placuerit, disponat; sed haec 
suggercndo, omnis avaritiae nota caveatur /’ 9 It is the 
duty of every man, when he is about to die, to settle his 
temporal affairs, if he has any to settle. All ill-gotten 
goods must be restored, vows and promises fulfilled, and 
debts paid as far as possible. It is advisable to ask the 
penitent in confession whether he is under any obliga¬ 
tions, and, if so, to lend him all the assistance needed 
in fulfilling them. The rich and well-to-do, who have 
not performed many works of charity during their lives, 
should be exhorted to make some provision to this ef¬ 
fect in their last will; but a priest, in suggesting this, must 
be careful to avoid every sign of selfishness and avarice. 

Article II 

THE LAST RITES—PREPARATION FOR DEATH 
A-ADMINISTERING THE VIATICUM 

I. A Catholic who is stricken with a disease which 
is likely to terminate in death, is bound not only to con¬ 
fess his sins, but to receive two other Sacraments espe¬ 
cially adapted to his needs, because they give special grace 
for the last agony and that formidable moment which 
decides the eternal fate of a man. These two Sacraments 
are: Holy Communion, now called Viaticum, and Ex¬ 
treme Unction. The administration of them is a paro¬ 
chial function in the strict sense; that is, no one except 
the parish priest is entitled to administer these two Sac¬ 
raments to the faithful under his charge. Others, in 
particular religious, may do so only if they have per¬ 
mission (a licentia pracsumpta suffices) from the parochus 


9 Ibid., n. 16. 


ADMINISTERING THE VIATICUM 271 


proprins, or if the latter is unable or unwilling to attend 
to the sick person. 

2. We are obliged by a divine precept to receive Holy 
Communion when in danger of death, as a protection 
against the assaults of the enemy in our last struggle. 
Even if a person should have communicated out of devo¬ 
tion a few days previously, being then in no danger of 
death, he ought to partake of the Holy Food again when 
that danger sets in. This was at least the more probable 
opinion. The new Code approves it in the following 
canon (864) : 

"§ 1. In periculo mortis, qnavis ex causa procedat, ddclcs sacrae 
communionis recipicndae praecepto tcnentur. 

“§ 2. Etiamsi cadcm die sacra communione fuerint refecti, 
valde tamen suadendum, ut in vitae discrimen adducti denuo 
communicent. 

'*§ 3. Perdurante mortis periculo, sanctum Viaticum, secundum 
prudcns confessarii consilium, pluries, distinctis diebus, admi- 
nistrari et licet et decet.” 

Pastors of souls are strictly commanded to see to it 
that no one under their spiritual charge dies without this 
efficacious means of grace. 

“Viaticum sacratissimi Corporis Domini nostri Jesu ChrisH 
summo studio ac diligentia aegrotantibus opportuno tempore 
procurandum est, ne forte contingat illos tanto bono, Paroclu in¬ 
curia, privatos decedere .” 1 

The name Viaticum signifies food for the journey by 
which we pass from this mortal life into eternity. 

“Pro Viatico autem ministrabit, cum probabile est, quod cam 
amplius sumere non poterit.” 2 

1 Rit. Rom., tit. IV, c. 4, n. i. 2 Ibid., n. 3. 


THE SACRAMENTS 


272 

3. The rubrics for administering Holy Communion per 
modum Viatici differ somewhat from those to be ob¬ 
served under ordinary circumstances. First of all, the 
sick person need not be fasting. 3 Again, the priest 
is directed not to use the formula “Corpus Domini Nostri 
Jesu CliristiC etc., but the other one: “Accipe frater 
( soror ) Viaticum ” etc. If the sick person, after having 
received the Viaticum, lingers for some time and wishes 
to partake of Holy Communion again, it must not be 
withheld. 4 

By virtue of a universal privilege, granted by His Holi¬ 
ness Pius X, Catholics who have been sick for a whole 
month, though not dangerously, without hope of a speedy 
recovery, are allowed to receive Holy Communion even 
after taking something in the form of drink {per modum 
potus), if it would be too hard for them to re¬ 
main fasting. The words “per modum potus” (according 
to an interpretation given by the Roman Congregation, 
Sept. 7, 1906) are to be understood as meaning that one 
may take soup, coffee and other liquid food, with which 
some solid substance has been mixed, such as grated 
bread, as long as the mixture does not lose the character 
of a liquid food. The privilege was limited to Com¬ 
munion once or twice a month for people living in private 
houses, and once or twice a week for those living in insti¬ 
tutions where the Blessed Sacrament is constantly kept. 
The new Code makes no discrimination. It says (can. 
858, § 2): 

Inhrmi tamen qui icon a mense decumbunt sine ccrta spe ut 

3 *'Potest quidem Viaticum brevi mortis evaserit, et communicare vo- 

morituris dari non ietunis.” Ibid., luerit, eius pio desiderio Parochus 
n. 4. non deeritRit. Rom., tit. IV, c. 

4 " Quodsi aeger sumpto Viatico, 4, n. 3. 
dies aliquot vixerit vel periculum 


ADMINISTERING THE VIATICUM 273 


cito convalescant, dc prudcnti confessarii consilio sanctissimam 
Eucharistiam sumere possunt scmel aut bis in hcbdomada, etsi 
aliquam medicinam vel aliquid per modurn potus antea sump- 
serin t. 


Taking the Blessed Sacrament to the Sick 

5. The Blessed Sacrament should be brought to the 
private houses of the dying with that external pomp and 
splendor which is due to the Lord of Heaven and earth 
hidden under the species of bread. Circumstances, how¬ 
ever, often render it impossible to do so, especially where 
Catholics are in the minority and a public procession with 
the Sacred Host is apt to provoke ridicule and insult. 
Therefore, the clergy in the United States used to have 
a special faculty: “Deferendi SSmum Sacramentum oc¬ 
cult e ad indrmos sine lumine, illndque sine eodcm reti- 
nendi pro iisdem infirmis, in loco tarnen decenti, si ab hae- 
reticis et infidelibus sit periculum sacrilegii.” This special 
faculty is no longer required, for the new Code gives a 
general permission: 

Ad indrmos publice sacra communio deferatur, nisi iusta et 
rationabilis causa aliud suadeat. (can. 847). 

Inasmuch as a just cause exists almost everywhere in 
this country, on account of the danger of profanation, 
the priest may go to the house of the sick person in 
his ordinary dress, but he should take along the vest¬ 
ments which the rubrics require him to wear during the 
sacred function, such as cassock, surplice, and stole. 
The stole 5 he is directed to wear under his coat, the 

5 The stole ought to be white, no the Sacrament of Extreme Unction, 
matter what color the office of the it is advisable to have a stole which 
day requires. However, as you will is white on one side and purple on 
need a purple stole for hearing the other, 
confession and for administering 


274 


THE SACRAMENTS 


other vestments, together with the necessary articles, he 
may carry in a valise or traveling bag. The “occulta 
delatio SSimi” is to be limited to public streets and places. 
Hence, before you start on your journey, when taking 
the Sacred Host out of the tabernacle, have two candles 
lighted on the altar, put on the cassock, surplice and 
stole; then go to the altar devoutly, open the tabernacle, 
get out the ciborium and place one small host in the 
pyx, or, if you have to visit several sick persons, as many 
as will be required. Then replace the ciborium and 
lock the tabernacle. This being done, arrange the pyx 
containing the Host for the journey, i. e., place it in a 
small corporal and leather bursa lined with silk. This 
bursa , fastened by strong cords around the neck, carry on 
your breast under your coat or vest. Hereupon leave 
the altar as usual, return to the sacristy, and put on your 
civil dress. If the journey be long, it is advisable to get 
somebody to accompany you, in order that, if an accident 
should happen to you, no profanation of the Blessed 
Sacrament may follow. As long as you carry the Lord 
of eternal Majesty on your person, avoid everything 
which savors of irreverence. Do not smoke on the way 
or indulge in idle talk; rather engage in silent prayer. 6 

6 . Having arrived at his destination the priest, on en¬ 
tering the house, says: “Pax hide domui takes the pyx 
from his breast and puts it on a table which has been 
becomingly prepared. Then, genuflecting with both knees 
for a moment, he adores the Blessed Sacrament. Those 
present, if they be Catholics, should join in this act of 
adoration. 

6 “Eucharistia reverenter defe- qui tantum Sacramentum deferens 
renda est, servato quatenus fieri pot- colloquia inania miscet. >> (Kenrick, 
est silentio. Graviter enim peccat Theol. Mor., Vol. II, p. 134, n. 26). 


ADMINISTERING THE VIATICUM 275 


“Praemoneat [ parochus ] ut aegri cubiculum mundetur et in 
eo paretur mensa linteo inundo cooperta in quo SS. Sacramcn- 
tum decentcr deponatur. Parentur luminaria ac duo vascula, 
alterum cum vino, alterum cum aqua. Practerea linteum mun- 
dum ante pectus communicandi ponatur, atque alia ad ornatum 
loci, pro cuiusquc facultate.” 7 


There should be a table covered with a clean napkin, 
and on the table a crucifix between two wax candles, a 
vessel with holy water, a cup with clean water or wine 
for the ablution, a clean linen cloth, towel or handker¬ 
chief to serve as a communion cloth. When Extreme 
Unction is to be administered, there ought to be at hand a 
plate with cotton balls, some bread, and a basin with water 
and a towel, so that you may be able to wash your hands 
which have touched the holy oil. Teach the children, 
especially the girls, how to prepare everything in the sick 
room when the priest comes to perform the last rites. 
Praise those that had everything ready, and inform others 
of it; then it will soon become the general custom in tht* 
parish. 

7. Having paid your homage of adoration to the Blessed 
Sacrament, rise and put on the vestments prescribed for 
the sacred function, i. e., cassock, surplice, and stole, 8 and 
proceed in the order prescribed by the Ritual. First, 
sprinkle the sick person and the room with Holy Water, 
reciting the antiphon, “Aspcrges me,” etc. “His dictis, 
accedat ad infirmum, at cognoscat, num sit bene dispositns 


7 Rit. Rom., tit. IV, c. 4, n. 8 sq. 

8 We have been told that some 
priests, while on a sick call, take 
no vestment with them except the 
stole, which they put over the or¬ 
dinary civil dress, thus administer¬ 
ing all the Sacraments “cum sola 


stola.” We consider this an abuse 
which, apart from cases of abso¬ 
lute necessity, cannot be tolerated. 
The cassock and surplice should be 
made of light material, so as to 
be of little weight and no incon¬ 
venience in traveling. 


276 


THE SACRAMENTS 


ad accipiendum sacrum Viaticum, et utrum velit aliqua 
peccata condteri; et ilium audiat atque absolvat quamvis 
prius dcberet esse rite confessus, nisi necessitas aliter ur- 
geat.” 9 This rubric supposes that the priest has heard 
the confession of the patient on a previous visit. If so, 
simply ask him whether he would like to confess once 
more. This is indeed the proper way. But in America, 
priests are often called to attend sick people who live at 
quite a distance from the church, and are expected to ad¬ 
minister all the rites at once. Therefore, after the intro¬ 
ductory ceremonies just mentioned, tell those present to 
leave the room. Then, being alone with the sick man, 
hear his confession. When the confession has come to 
an end, call in the people and bid them kneel down to 
pray and assist devoutly at the rites which follow. 

8 . The first rite is the administration of the Viaticum. 
The Roman Ritual notes: (( Id tamen diligenter curan- 
dum est, ne Us tribuatur [ Viaticum] a quibus ob phrene- 
sim sive ob assiduam tussirn aliumve similem morbum ali¬ 
qua indecentia cum iniuria tanti Sacramcnti timeri po¬ 
test.” 10 Hence, first inquire whether the sick person is 
subject to violent coughing, vomiting, etc. If so, do not 
give him holy Communion at once. To those who are 
unconscious, but who may be justly presumed to be in the 
state of grace, holy Communion may and should be given 
if they can swallow the Sacred Species and there is no 
danger of irreverence. 11 Let us suppose, therefore, that 
there is no obstacle in the way; then the mode of pro¬ 
cedure is this: The priest goes to the table where the 
Blessed Sacrament is, and, having genuflected, uncovers 
the pyx. Meanwhile the communion cloth should be ad¬ 
justed under the chin of the sick person. Then follows 

9 Rit. Rom., tit. IV, c. 4, n. 13. 11 Lehmkuhl, Theol. Moral., Vol, 

10 Rit. Rom., ibid. II, n. 146, 


ADMINISTERING EXTREME UNCTION 277 


the Confiteor, which in the absence of a server is to be re¬ 
cited by the priest himself. After the Confiteor you rise 
and say “Misereatur,” etc., and “Indulgentiam,” etc., but 
in the singular form “Misereatur tui” — “Indulgentiam, et 
remissionem peccatorum tuorum.” Then kneel down 
again, take the Sacred Host from the pyx and, 
standing erect, show it to the sick person, saying: “Ecce 
Agnus Dei ,” etc., and three times “Domine non sum dig- 
nus,” etc., which latter ought to be repeated at least once 
in the vernacular by the sick man. “Et infirmus simul 
cum sacerdote dicat eadem verba, saltern semel, submissa 
voce. Turn sacerdos dans infirmo Eucharistiam dicat: 
Accipe frater (vel soror ) Viaticum corporis Domini no- 
stri Iesu Christi, qui te custodial ab hostc maligno, et per- 
ducat in vitam aeternam. Amen.” 12 After the Viaticum 
has been administered, purify the pyx and your fingers 
in a cup or glass containing about one spoonful of water 
or wine; then wipe your fingers with the purificator, which 
you have brought with you, and let the sick person take 
the ablution, if he is able to do so conveniently; otherwise 
have it poured into the fire. The ceremony is concluded 
by several versicles and prayers found in the Ritual 13 
and by benediction according to the manner that is ob¬ 
served when holy Communion is administered extra Mis- 
sam; but if by chance a Host should have been left in 
the pyx, benediction is given with the latter. 

B—ADMINISTERING EXTREME UNCTION 

I. Extreme Unction is a Sacrament instituted by Christ 
for the benefit of those who are suffering from a sickness 
which is liable to end with death. “Anirna Christiani 
hominis periclitatur turn maxime, cum in summo vitae 

12 Rit. Rom., tit. IV, c, 4. n, 16. 13 Ibid., n. 2 1, 


278 


THE SACRAMENTS 


discrimine versatur. Ut enirn Apostoli verbis utamur, 
‘descend'd diabolns’ ad earn, ‘liabens iram magnam, sciens 
quod modicum tempus habet / Indrmitas quoque ac dolo- 
rcs corporis intellectum obscurant ac fere obruunt, vires - 
que voluntatis minmint et labefactant. Cut periculo sapi- 
entissimus atque amantissimus Salvator noster sacro Ex- 
tremae Unctionis ritu misericorditer prospexit, quo per 
olei ab Episcopo benedicti unctionem orationemque, seu 
formam praescriptam, baptizatis graviter aegrotantibus 
confertur presbyterorum ministcrio gratia, cuius ope ‘de- 
licta, si quae sint adhuc expianda, et peccati reliquiae ab- 
stcrguntur/ augentur vires ad insidias daemonis propul- 
sandas, morbique incommoda fortiter tolcranda; sanitas 
quoque corporis, ubi saluti animae expedient, restitui- 
turS 1 

2. The materia proximo of this Sacrament is the anoint¬ 
ment with holy oil. The oil must have been blessed pre¬ 
viously as f( oleum indrmorum” by the bishop. The form 
of the Sacrament consists in the prayer accompanying 
each anointment, vis.: (( Pcr istam sanctam unctionem et 
suam piissimam misericordiam indulgeat tibi Dominus 
quidquid per visum, auditum, etc., deliquisti. Amen.” 
Any Catholic who has been baptized and has attained to 
the use of reason, so as to be able to commit sin, may and 
should receive this Sacrament when dangerously ill. 
Infants who have not yet reached the age of discretion are 
excluded from it. If you doubt their discretion, you may 
anoint them conditionally (“si sis capax”). It is not nec¬ 
essary to wait for the last agony; on the contrary, it 
is highly advisable to administer this Sacrament in the 
first stages of a serious sickness, for only then have we 
reason to hope that its full effects will be realized. 


1 Cone. PI. Balt. II, n. 303 sq. 


ADMINISTERING EXTREME UNCTION 279 


What are these effects? The Apostle St. James 2 tells 
us: “Infirmatur quis in vobisf Inducat presbyteros ec- 
clesiae et orent super eum, ungentes cum oleo in nomine 
Domini; et oratio fidei salvabit infirmum, et alleviabit 
eum Dominns; et si in peccatis sit remittentur ei. }} These 
words plainly indicate the effect of Extreme Unction. 
This Sacrament is designed to give us strength that we 
may bear with patience and resignation the pains and 
hardships of the disease which has befallen us. Again, by 
means of this Sacrament, we are to be prepared for the 
last struggle, of which sickness is a prelude. Our sins 
will be forgiven, in as far as they have not yet been for¬ 
given through sacramental absolution; evil habits and 
temptations that might endanger our salvation, will lose 
their force, and, finally, the bodily illness itself will 
be either cured or at least relieved. It is evident that 
all these effects, particularly the last, cannot be ob¬ 
tained if the reception of the Sacrament is postponed 
until the final combat between life and death has set in, 
because then the patient is hardly able to dispose himself 
for a worthy and fruitful reception. People sometimes 
dread to be anointed because they believe this to be a sure 
sign of death, cutting off all hope of recovery. They ought 
to be disabused of this error and instructed to take a 
correct view of the matter. 

3. Extreme Unction can be received only once during 
the same sickness. However, if a person, having been 
anointed, suffers a relapse, it is not wrong to anoint him 
again. Cases of this kind occur especially when per¬ 
sons suffer from heart disease, typhoid fever, or with 
consumption. Do not be scrupulous in this regard, even 
if you should have to anoint a patient several times within 


2 Jas. V, 14 sq. 


200 


THE SACRAMENTS 


a few months. The term “dangerous sickness” must 
not be taken in a too limited sense. It is not necessary 
to consult a physician; if you deem it probable that the 
person who has sent for you is quite ill, weak or pros¬ 
trate, you need not hesitate to give him Extreme Unction. 
Under the head of dangerous sickness also come old age, 
confinement, especially if the woman is going through the 
crisis for the first time, and any serious surgical opera¬ 
tion. But in the last two cases you ought to wait until 
there are symptoms of real danger, namely: a disordered 
bodily constitution in consequence of the confinement or 
operation. As a rule, a person ought to be anointed only 
after he has confessed his sins, has been duly absolved, and 
received the Viaticum, because Extreme Unction is a 
Sacrament of the living, which requires the recipient to be 
in the state of grace. However, if you find the sick 
person unconscious and speechless, you must proceed at 
once. First give him conditional absolution and then 
anoint him. If he should afterwards become conscious 
he should go to confession; if he cannot, Extreme Unction 
will wash away the stain of mortal sin in case of death, 
provided he had internal contrition, or, at least attrition. 

“Quoad indicium de dispositione subiccti ferendum, id notari 
debct, ctsi quantum fieri possit dispositio neccssaria et status* 
gratiac certissime procurandus est, nihilominus quando plus ha- 
beri ncqueat, sufiicere ut non constet de indispositione, quia in 
extrcmo periculo omnia tcnenda sunt. Neque adiici debet con¬ 
ditio ‘si dispositus es;’ extrema unctio absolute conferri debet 
si homo capax est unctionis sacramcnti valide recipiendi, sub con- 
ditione tunc tantum quando dubium est num valide recipere pos¬ 
sit. Quare excludi non debent ab extrema unctione sensibus de- 
stituti, qui parum christiane vixerunt, neque qui in ipso actu 
peccati, signo poenitentiae non manifestato, sensibus destituuntur, 
quibus quamquam Eucharistia danda non est, tamen cum condi- 
tionata absolutione extrema unctio omnino concedenda est, Nam 


ADMINISTERING EXTREME UNCTION 281 


si forte internum action attritionis miser peccator habuit, longe 
tutius immo certo eius salus procurabitur per unctionem, per ab~ 
solutionem valde dubic.” 3 

How to Administer Extreme Unction 

4. The practical mode of proceeding in the administra¬ 
tion of the Sacrament of Extreme Unction may be sum¬ 
med up thus: The priest, being vested in cassock, sur¬ 
plice, and purple stole, first presents the crucifix to 
the patient, who is requested to kiss it, thereby declaring 
his faith and hope in Christ crucified. Next, the priest 
sprinkles the patient, the room, and all who are present 
with holy water. After this, so the Ritual directs, he 
ought to give a short instruction 4 on the nature and effi¬ 
cacy of the Sacrament, exhorting the infirm person to re¬ 
new his confidence in his Lord and Redeemer. Then 
follow three orations. They are arranged beautifully so 
as to invoke the aid of the Most High against the powers 
of darkness. God is asked to send down his angels (“ad- 
sint angeli pads'), that they may hover about the house 
and bedside of the sick man struggling with death, and 
ward of? the attacks of the infernal spirits who are at¬ 
tempting to snatch a human soul approaching the end 
of its earthly career. These orations should not be 
omitted except in case of urgent necessity. Say them 
slowly and distinctly with devotion and expression. The 
crosses at the words “Benedic nostrae conversationi,” etc., 
should be made by the priest in front of him, without 
being directed to any special object. The “Confiteor,” 
which comes next, is to be said either by a server, if 
there is one, or by the sick person, or you may say it 

3 Lehmkuhl, Theol. Moral., Vol. II, n. 577, 

4 Exp, Rit, Rom., Append. 


28 2 


THE SACRAMENTS 


yourself. Before you commence with the anointing, you 
should urge those in attendance to recite some prayers, if 
possible, in a loud voice and alternately. The litanies, the 
Rosary, etc., will be most appropriate. 

“Antequam parochus incipiat ungere indrmum, moneat adstantes, 
ut pro illo orent, et ubi commodum fuerit pro loco et tempore 
et adstantium numero, vel qualitate, recitent septem Psalmos Poe - 
nitentiales cum Litaniis, vel alias preces, dum ipse Unctionis Sa~ 
cramentum administrate 5 

“There is no sacrament,” says the Catechism of the Council 
of Trent, “the administration of which is accompanied with more 
prayers; and for good reasons, because it is then that the faith¬ 
ful most particularly require the assistance of pious prayers, and 
therefore all who may be present, but the pastor in particular, 
should pour out their fervent aspirations to God in behalf of 
the sick person, most earnestly recommending his life and sal¬ 
vation to the divine mercy .” 6 

5 . While the people are engaged in prayer, the priest 
proceeds to perform the unctions. He dips his thumb 
into the vessel of oil, pressing not the nail, but the fleshy 
part on the cotton, by which the oil is absorbed, and makes 
with it the sign of the cross on the several parts of the 
body, pronouncing at the same time the words of the 
form, as the rubrics direct. 

The single unctions must be performed on the different senses 
and organs. Ad oculos —the eyes should be closed. The oil is 
applied to the eye-lids ( super palpebras), and the words of the 
form are so distributed that you will have made the cross on the 
right eye-lid when you pronounce the word unctionem, and 
on the left eye-lid before you have completed the remain¬ 
ing words. Ad aures —the ears are to be anointed on the 
lobes or lower extremities, first on the right, then on the left 

5 Rit. Rom. i tit. V, c. z, n. 7. 6 Cat. Rom., 


ADMINISTERING EXTREME UNCTION 283 

ear. Ad nares —two unctions are required, one for each nostril. 
Ad os —here there is but one unction, as both lips are anointed 
together, the mouth being firmly closed. If the sick man has 
difficulty in breathing, it is enough to apply the unction to the 
upper or lower lip alone. Ad manus —anoint the inside part of 
the hand, the palm ( exceptis sacerdotibus) , first of the right, then 
of the left hand. Ad pedes —the proper way seems to be to 
anoint the upper part of the feet, not .the sole. In America, the 
unction ad lumbos is by legal custom not performed at all. 

Having completed the unctions, the priest puts the 
vessel with the holy oil on the table, rubs his thumb and 
fingers which have touched the oil with a few crumbs of 
bread, washes his hands, dries them with a towel, and 
proceeds with the “Kyrie eleison ” etc. In the following 
prayers, three in number, God’s mercy is invoked partic¬ 
ularly for bodily relief. When they have been said, put 
the vessel of oil into its casing or cover and have the 
crumbs of bread, the cotton, and the water in which you 
have washed your hands, thrown into the fire. If the 
patient is almost breathing his last and there is danger that 
you may not finish the whole ceremony, you may shorten 
it, not only by omitting the orations, but also by condens¬ 
ing the formula. 

In answer to the request for a single short formula for the ad¬ 
ministration of the Sacrament of Extreme Unction in case of 
imminent death, the Holy Inquisition, with the approval of the 
Holy Father, decreed that “In case of true necessity this form is 
sufficient: “Per istam sanctam unctionem indulgeat tibi Dominus 
quidquid deliquisti, Amen.” (S. Cong. Inquis., 25th April, 1906.) 
Pope Benedict XIV teaches that the actual words of the form 
of this Sacrament were not instituted by Our Lord, and hence 
have varied in different parts of the Church. Theologians have 
taught that what is of absolute necessity is a single anointing on 
one sense, or the breast, or, better, the forehead, and the words: 
“By this holy anointing may the Lord forgive thee whatever sins 


284 


THE SACRAMENTS 


thou hast committed by the senses of sight, hearing, taste, smell, 
touch.” This decree shows that the mention of the senses either 
in general or in particular may be left out when death is so close 
as to leave no time for the full and ordinary form. If death 
does not follow immediately, all the ordinary prayers should 
be said, and the anointing of each sense, with its own form, re¬ 
peated. 

The decree here mentioned has found its way into the new 
Code, which says (can. 947) : 

§ 1. Unctiones verbis, ordine et modo in libris ritualibus prae- 
scripto, accurate peragantur; in casu autcm necessitatis sufficit 
tinica unctio in uno sensu sen rectius in fronte cum praescripta 
forma brevior, salva obligatione singulas unctiones supplendi, 
cess ante periculo. 

§ 2. Unctio rcnum semper omittatur. 

§ 3. Unctio pedum ex qualibet rationabili causa omitti potest. 

§ 4. Extra casum gravis necessitatis, unctiones ipsa ministri 
manu nulloque adhibito mstrumcnto fiant. 

As you may expect a sick-call almost any time, by day 
or night, have the necessary requisites, a light cassock, 
surplice, stole, ritual, etc., ready in a box or small valise 
in the sacristy. We would advise you to take along also 
a crucifix, wax candles, and a bottle with holy water, un¬ 
less you are sure that you will find these things at the 
house to which you go. Before and after the Viaticum, 
likewise before and after Extreme Unction, it is proper 
to say a short prayer in the vernacular. Therefore take 
a book with you for this purpose; we recommend the 
Vade mecum ad in fir mo sd 

C—THE APOSTOLIC BENEDICTION OR PAPAL INDULGENCE 

i. When the terrible moment of death draws nigh, and 
with it the judgment that awaits us, the Church, as a lov¬ 
ing mother, opens to us all the treasures of grace which 

7 Published by the B. Herder Book Co., St. Louis, Mo. 


THE APOSTOLIC BENEDICTION 285 

are at her disposal. Our soul is not only cleansed from 
sin by the last Sacraments, but an Apostolic Benedic¬ 
tion is bestowed upon us, and through it a plenary indul¬ 
gence, which destroys the remains of sin, i. e., remits the 
temporal punishments. 

The imparting of the papal Benediction with the indul¬ 
gence attached thereto is not longer a privilege given 
to a few, but a general right enjoyed by all priests who 
happen to attend the sick and dying. This appears from 
the following canon of the Code: 


Parocho aliive sacerdoti qui infirmis assistat, facultas cst eis 
concedendi benedictionem apostolicam cum indulgentia plcnaria 
in articulo mortis, secundum formant a probatis liturgicis libris 
traditam, quam benedictionem impertiri ne omittat. (can. 468, 
§ 2.) 

2. This indulgence is actually gained “in articulo mor¬ 
tis” that is to say, in the very last moment of life, but 
the benediction may be given long before, whenever 
there is real danger of death, or whenever Extreme Unc¬ 
tion is lawfully administered. Usually it is given after 
a person has been anointed, and but once in the same sick¬ 
ness. The conditions absolutely required are the follow¬ 
ing: The priest vested in surplice and stole ( violacci 
colons) must read the formula in the Ritual known as 
“formula Bcncdictina * because introduced by Pope Bene¬ 
dict XIV. Before you commence reading, instruct the 
sick person on the nature of this indulgence. Then arouse 
in him a true sorrow for his sins and inspire him with 
sentiments of fervent love of God and perfect resigna¬ 
tion to His holy Will, so that he is ready to accept death 
from His hands in punishment for his sins. ‘'Hoc enim 
praecipue opus in huiusmodi articulo constitute imponi- 


286 


THE SACRAMENTS 


mns, quo se ad indulgentiae plenariae fructum conse- 
qucndum pracparent atque disponant.” 1 To gain the in¬ 
dulgence it is essential that the sick person invoke the 
name of Jesus, either orally, if he can, or at least men¬ 
tally. 1 2 The Condteor must not be omitted, even though it 
may have been recited shortly before, during the admin¬ 
istration of Extreme Unction. When there is no time to 
be lost, you may shorten the formula by commencing with 
the words: “Dominus noster Jesus Christus,” etc. 

3. If, after the last rites have been performed, the sick 
person falls into the death agony, the priest should not 
leave the house, but stay until the dying man has 
breathed his last. Likewise, if you are called once more 
by the friends and relatives to the bedside of the sick 
person to whom you gave the Sacraments before, but who 
is now about to expire, go without delay, and assist as best 
you can the poor sufferer who is wrestling with death. 
The minister of God should not stand idly by while the 
devil is laying his wicked snares and torturing the dying 
man with all sorts of temptations. Therefore read the 
prayers which are found in the “Commendatio Animae” 
of the Ritual, sprinkle the sick person with Holy Water, 
absolve him again, especially if he is conscious and de¬ 
sires absolution; recite with a loud voice the acts of faith, 
hope, charity, and contrition, and devoutly invoke the 
name of Jesus when he closes his eyes and draws his last 
breath. After the soul has departed, recite the prayer 
“Subvenite Sancti Dei,” etc. 3 


1 Benedict XIV, Bull “Pia Ma- 3 Rit. Rom., tit. V, c. 8, "In 

ter." Exspiratione.” 

2 Lehmkuhl, Theol. Mor., Vol. 

II, n. 564. 


CHRISTIAN BURIAL 


287 


Article III 

CHRISTIAN BURIAL 

1. The Catholic Church does not bid adieu forever to 
her dying children after she has led them to the thresh¬ 
old of eternity. The wonderful bond of charity remains 
unbroken and extends beyond this visible world. Not 
even the body is forgotten. That body, now a stiff, life¬ 
less corpse, shared in the great struggle of the soul; 
it was sanctified and made the temple of the Holy Ghost 
through the various Sacraments which the dead man re¬ 
ceived during lifetime. And this body, we firmly hope, 
will be restored to life and partake of that glory with 
which the soul is endued in Heaven. Shall it, there¬ 
fore, be thrown away like a dry branch, which has fallen 
from a tree, or like the carcass of a beast? By no means. 
“Corpus [ defuncti ] dc more honeste composition, loco 
decenti cum lumine collocetur: ac parva crux supra pectus 
inter manus defuncti ponatur, aut ubi crux desit, maims 
in modum crucis componantur, interdumque aspergaiur 
aqua bencdicta, et interim, donee efferatur, qui adsunt, 
sive sacerdotes, sive alii, orabunt pro defunctoC 1 And 
the Code says: 

Nisi gravis causa obstet, cadavcra £delium, antequam tumu- 
lentur, transferenda sunt e loco in quo reperiuntur, in ecclesiam, 
ubi funus, idcst totus ordo exsequiarum quae in probatis litur - 
gicis libris describuntur, persolvatur. (can. 1215.) 

2. Catholics must not allow themselves to be misled 
by the spirit of the age into burying their dead after the 
fashion of worldlings, sceptics, or infidels.- These latter 
often display great pomp at funerals. Not only do they 

1 Rit. Rom., tit. V, c. 8, n. 4. 


288 


THE SACRAMENTS 


overload the coffin with flowers and wreaths, but they 
hire a large number of elegant motors for the funeral 
train and erect costly monuments on graves. Warn your 
people against such abuses. The Church wishes us to 
look upon death as something sad and momentous, as a 
just punishment for sin. Flowers, therefore, are out of 
place on the coffin of a deceased adult, or at least, should 
be made use of but sparingly. It is different with in¬ 
fants who have died in baptismal innocence. 2 

Make the people understand that if they wish to honor 
their dead, they should do so not by external show, but 
by prayer, as the funeral rite of the Catholic Church 
suggests. According to this rite, the corpse should be 
carried first to the house of God and a Requiem Mass 
be said “praesente cadavere” Then the body is to be 
blessed and carried to the graveyard, accompanied by the 
clergy and by friends and relatives, praying or singing 
mournful hymns. Before burial, the last farewell bless- 
ing is given, according to the Ritual. 

3. Is it proper to have a f uneral sermon? The Ritual 
does not seem to encourage the practice; still there is no 
universal law forbidding it. However, if you choose to 
preach, beware of simply eulogizing the dead and of 
using phrases that are untrue or ridiculous. 

Cardinal Gibbons says on this point: 

“In the presence of the Angel of Death the human heart is 
profoundly moved by the solemn voice of religion, the scoffer is 
awed to silence, and sectarian prejudice is softened and sub¬ 
dued. Some well chosen remarks on the brevity and uncer¬ 
tainty of human life, on the never-ending duration of eternity, on 

2 "Cum infans vel puer baptiza- de herbis aromaticis et odoriferis 
tus defunctus fuerit ante usum ra- in signum integritatis carnis et 
tionis, induitur iuxta aetatem et virginitatis{Ibid., tit. VI, c. 6 
\mfonitur ei corona de floribus seu sq.) 


CHRISTIAN BURIAL 


289 


the vanity of all things earthly, on the immortality of the 
soul, and on man’s moral accountability to his Maker, will 
then appeal to the conscience more forcibly than at other 
times. It is also a suitable occasion for alluding to the 
intermediate state in the life to come and to the Catholic 
practice of praying for the dead. This consoling doctrine is at 
once suggestive of the soul’s survival beyond the tomb and of 
the hallowed communion of prayer subsisting between the living 
and the deceased.” 3 


Place of Burial 

4. A Catholic ought to be buried, if possible, in a 
Catholic cemetery; that is, in ground that has been sol¬ 
emnly blessed and in which none but Catholics are buried. 
The bishop has the same jurisdiction over the cemeteries 
of his diocese as over its churches. Though civil govern¬ 
ments may, for sanitary reasons, legislate as to ceme¬ 
teries in relation to their distance from cities and towns 
and to the depth of graves, they have no more right to 
interfere with the religious character of our cemeteries, 
or with the burial of our dead, than they have to interfere 
with the religious character of our churches or our divine 
service. As it is of obligation for the bishop and the 
clergy to see to it that churches, the assembly places of 
worship for the living, are dedicated and set aside ex¬ 
clusively for the service of God, so also, when practicable, 
they ought to see to it that the resting places of the dead 
are blessed and reserved for this sole purpose. In cities 
it is often advisable for different parishes to combine and 
have one cemetery. The cemetery in this case will 
•usually be situated a few miles out of town. In country 
missions throughout the United States Catholics will find 
no trouble in having the cemetery close by the church. 


3 Gibbons, The Ambassador of Christ. 


290 


THE SACRAMENTS 


This, indeed, is its proper place in accordance with 
Christian tradition. Both the living and the dead belong 
to the same spiritual household. Therefore, let them 
ever remain closely united. Let the living, when they 
come to church, pray for their deceased brethren, and 
let the dead have a share in the graces awarded to the 
living. Next to the church, nothing should be so dear 
to the members of a Catholic congregation as the ceme¬ 
tery. If possible, it ought to be consecrated, 4 but if 
this was not done, or cannot be done, each grave should 
be blessed separately at the time of interment by means 
of the small formula contained in the Ritual. As the 
cemetery is a holy place, it should be kept in good 
condition. It should be enclosed by a high fence of 
durable material, so that no small animals, such as pigs, 
dogs, etc., can get into it. It must be looked after 
from time to time, and if it or its gates are broken or 
otherwise injured, they must be repaired without delay, 
just as the doors and windows of a church. The ground 
ought to be kept clear of rubbish, sticks, sweepings, 
weeds, piles of wood or stone, and all other unsightly 
objects. The paths should be clean and neat, the head¬ 
stones erect and the mounds tidily sodded. Vegetables 
and fruit trees are out of place in a cemetery, but shrubs 
and shade trees, such as evergreens, maples and pines, 
may be planted. Grass and weeds which grow on the 
ground should be cut down and burnt on the spot or 
carried away. Do not allow cows, sheep, or other 
animals to enter the cemetery and graze there as in 
a common pasture. Let the hearse, horse-drawn or 

4 A written or printed document should be drawn up and carefully 
stating the particulars of the con- preserved in the archives of the par- 
secration,—date, by whom, etc.,— ish. 


CHRISTIAN BURIAL 


291 


motor, be left outside the gate; let the coffin be placed on 
a bier and carried by human hands to the place of inter¬ 
ment. Local usage will determine the arrangement of 
the graves. In many places it is customary to sell lots to 
private parties. This sale, however, ought to be for use 
only; the deed should not convey the ownership of the 
lot, but simply grant a license to bury there to the exclu¬ 
sion of others. 

May Catholics buy lots in public or Protestant grave 
yards and bury their dead there, though there is a Cath¬ 
olic cemetery attached to their parish? As a rule, we 
must say that this is forbidden, yet, in consideration of 
certain difficulties which may exist in one place or an¬ 
other, the Fathers of the III. Plenary Council made an 
allowance, which however, is no privilege or dispensa¬ 
tion, but merely a toleration, to avoid greater evil: 

“Quum agitur de sepultura eorum, qui fuerunt ad fidem con - 
versi et quorum superstites acatholici fundum domesticum in ali~ 
quo coemeterio habent; vel etiam de istis catholicis qui pariter 
ante legem latam [1853] proprium fundum habuerunt, vel certe 
sine ulla fraude post legem acquisierunt, declaramus, in istis casi- 
bus licere ritus ecclesiasiicos adhiberi, sive domi sive in ecclesia, 
quotiescumque id ab episcopo, ob graves rationes, interdictum non 
fuerit.” 5 

5. The funeral ceremony, which includes the public 
suffrages or liturgical prayers, the celebration of a Re¬ 
quiem Mass, and interment in consecrated ground, is both 
a right and a privilege. As a right, it should not be 
withheld, unless it is evident that a person is not entitled 
to it; as a privilege, it should not be performed for those 
who are unworthy of it. The following persons, ac- 

5 Cone. PL Balt. Ill> n. 318. 


292 


THE SACRAMENTS 


cording to the Code, should be excluded from Christian 
burial: 

(a) Infidels, heretics, schismatics, and apostates. 

(&) Those who were under public excommunication 
or interdict at the moment of death. This includes mem¬ 
bers of secret and forbidden societies, unless they pre¬ 
viously resigned their membership. 

( c ) Infants who died without Baptism. 

( d) Those who have committed wilful suicide, unless 
there be reason to presume that the act was done in a fit 
of insanity. 

( c ) Duelists, unless they have repented before death. 

(/) Those who ordered their remains to be cre¬ 
mated. 

( g ) All public sinners, i. e., persons who openly and 
maliciously refused to receive the Sacraments in their last 
moments, who took part in notorious crimes, such as 
murder, robbery, etc., lived in public concubinage or in 
an invalid marriage relationship, or allowed their chil¬ 
dren to be educated in heresy. 

( h ) Those who are known to have neglected the an¬ 
nual Paschal Communion. In the United States, Chris¬ 
tian burial can hardly be refused on this account alone, 
because people are frequently excused for just reasons. 
Therefore, unless such parties had ceased to attend church 
altogether and did not send for the priest before death, 
do not refuse them Christian burial. Whenever there 
is a solid doubt as to whether you should perform the 
funeral service or not, consult the bishop. If you have 
no time or chance to obtain his decision, be as lenient as 
you possibly can. On the other hand, if it is evident that 
the deceased person is not entitled to the obsequies of the 
Catholic Church, be firm and stand by the sentence of 


CHRISTIAN BURIAL 


293 


Pope Leo the Great: “Nos, qitibus viventibus non com- 
municavimus, mortuis communicare non possumus” 6 


6 These are the pertinent canons 
of the Code, (1239 and 1240): 

§ 1. Ad sepulturam ecclcsiasti- 
cam non stint admittendi qui sine 
baptismo decesserint. 

§ 2. Catechumem qui nulla sua 
culpa sine baptismo monantur, bdp- 
tizatis accensendi sunt. 

§ 3. Omnes baptizati sepultura 
ecclesiastica donandi sunt, nisi ea- 
dem a iure expresse priventur. 
(can. 1239). 

§ 1. Ecclesiastica sepultura pri- 
vantur, nisi ante mortem aliqua de- 
derint poenitcntiae signa: 

i.° Notorii apostatae a Christiana 
fide, aut sectae haereticae vel 
schismaticae aut sectae massonicae 


aliisve eiusdcm generis soctetatibus 
notorie addicti; 

2° Excommunicati vel inter- 
dicti post sententiam condemnatory 
am vel declaratortam; 

3° Qui se ipsi occiderint de- 
liberato constlio; 

4° Mortui in duello aut ex vul- 
nere inde relato; 

5. 0 Qui mandaverint suum cor¬ 
pus cremationi tradi; 

6.° Alii peccatores publici et 
manifesto 

§ 2. Occurrente praedictis in 
castbus aliquo dubio, consulatur, 
si tempus sinat, Ordinarius; per- 
manente dubio, cadaver scpulturae 
ecclcsxasticae tradatur, ita tamen ut 
removeatur scandalum. (can. 1240). 


CHAPTER VI 


HOLY ORDERS 

I. The Catholic priesthood is not, as infidels and 
heretics would fain believe, a purely human institution, 
the result of evolution, the product of crafty and daring 
impostors. Its origin is divine. It has been established 
by the Son of God Himself. “The priesthood and the In¬ 
carnation of Christ,” to qudte Bishop Ullathorne, “con¬ 
stitute one sole and indivisible mystery. Not by His 
eternal generation from the Father is the Son of God a 
High Priest, but by His temporal generation in Mary, 
for His Priesthood is in His human nature, although 
united with the divine personality.” The powers be¬ 
stowed upon Himself our Blessed Redeemer conferred up¬ 
on the Apostles. “Do this in commemoration of Me,” 
He said at the Last Supper, thus giving them power over 
His real body, that they might offer it as a sacrifice. 
“Receive ye the Holy Ghost,” He said; “whose sins you 
shall forgive, they are forgiven,” thereby imparting to 
them power over His mystical body. In these two powers 
the priesthood was complete. All other faculties, to bap¬ 
tize, to preach, etc., are the natural outgrowth of these 
two powers. They were not to become extinct with the 
death of the Apostles. As the apostolate of the Church 
was to continue, so also were the Apostolic pow r ers. The 
medium through which this was and still is effected is 
the Sacrament of Holy Orders. 

294 


HOLY ORDERS 


295 


“Sacrificium et sacerdotium ita Dei ordinatione coniuncta sunt, 
ut utrurnquc in omni lege extiterit. Quurn igitur in Novo Testa¬ 
ment 0 SS . Eucharistiae sacrificium visibile ex Domini institutione 
Catholica Ecclesia acceperit; fateri etiam oportet, in ca novum• 
esse visibile et externum sacerdotium, in quod vetus translatum 
est. Hoc autem ab eodem Domino Salvatore nostro institutum 
esse, atque Apostolis eorumque successoribus in sacerdotio, po-' 
testatem traditam consecrandi, offerendi, et ministrandi corpus et 4 
sanguinem cius, necnon et pcccata dimittendi et retinendi, sacrae 
litterae ostendunt et Catholicae Ecclcsiae traditio semper docuit .” 1 

2. In speaking of the powers of the priesthood, we 
have to distinguish between the potestas ordinis and 
the potestas hirisdictionis. As man consists of body 
and soul, the body being the external agent, the soul the 
internal life-giving principle, so the Church of Christ 
is both a visible society in an external form and an in¬ 
visible spiritual being. As a visible society, she is vested 
with jurisdiction over her members; as an invisible be¬ 
ing, she exercises a life-giving ministry. Jurisdiction 
rests with the hierarchy,—the Pope, as the head of 
the Church, and the bishops in their respective dioceses. 
This jurisdiction the bishop does not obtain through epis¬ 
copal consecration; it is conveyed to him by the authority 
of the Holy See in the Apostolic brief appointing him 
and setting him as a ruler over a portion of Christ’s 
vineyard. “No temporal sovereign or State can give this 
jurisdiction. It is not earthly, but of heavenly creation. 
It is emphatically a power from God. The channel of 
its derivation is through the apostolate. Once clothed 
with it and invested with his mission, the bishop is the 
ruler of the churches, the custodian of God’s law, the en¬ 
forcer of ecclesiastical canons, the father of his clergy, 
the pastor of his people, the chief preacher of the Word 

1 Cone. Trid., Sess. XXIII, c. 1. 


296 


THE SACRAMENTS 


of God to the flock, and the guide of souls. All other 
ministries are exercised in dependence of him.” 2 A 
priest by his ordination has no jurisdiction, but as he is 
called upon to cooperate with the bishop, the latter is sup¬ 
posed to communicate to him part of that power which he 
has obtained by Apostolic appointment. We say, part 
of that power because jurisdiction is twofold, in foro 
interno and in foro externo. The former, which is 
exercised mainly in the tribunal of Penance, a priest re¬ 
ceives when he is authorized to hear confessions. In the 
latter he participates, to a certain extent, after the bishop 
has assigned him to a regular position as pastor or rector 
ecclesiae. 

This jurisdiction is not perpetual, but may be limited 
or withdrawn for good reasons. Not so with the po- 
testas ordinis. It is received through the Sacrament 
of Holy Orders and, being attached to the indelible char¬ 
acter which this Sacrament imprints, cannot be destroyed 
or taken away; only the use of it may be suspended. 
Any ministerial act exercised in spite of a suspension, 
will become sinful, without, however, losing its effect 
or forfeiting its validity, except the absolution given by 
a vitandus. 

“Potestas sacramentalis secundum suam essentiam remand in 
homine qui per consecrationem earn cst adeptus, quamdxu vivit, 
sive in schisma sive in hacresim labatur. Tamen haeretici et 
schismatici usum istius potestatis amxtiunt, ita scilicet quod non 
liceat cis uti potcstate sua, si tamen usi fuerint eorum potestas 
effectum habet in sacramentalibus. Potestas vero iurisdictionis 
non immobiliter adhacret, unde in schismaticis et hacreticis non 
manet, unde non possunt ncc absolvcrc nee excommunicare nec 
indulgentias facere aut alias huiusmodi.” 3 

2 Ullathorne, Eccles. Discourses, 3 St. Thomas, S. Theol., 2a 2ae, 
p. 103. qu. 39, art. 3. 


VOCATIONS TO THE PRIESTHOOD 297 


Sacerdotal Vocations 

3. Who may be raised to the dignity of the priest¬ 
hood? St. Paul says: “Neither does any man take the 
honor to himself, but he that is called by God, as Aaron 
was.’ The priesthood of the Catholic Church is not 
hereditary, nor attached to any one tribe or family, as 
was the case in ancient times among the Israelites. It 
does not follow, however, that every man may embrace 
the ecclesiastical state and assume that royal dignity with 
which the minister of God is vested. A special call, a 
divine vocation is required. 4 Whoever aspires to Holy 
Orders, should examine himself carefully, to see whether 
it be God’s will that he shall serve Him in His sanctuary. 
“He who of himself, without inquiring whether he has 
a vocation or not, thrusts himself into the priesthood,” 
writes Bishop Abelly, “will no doubt expose himself to 
the greatest danger of losing his soul, for he commits 
against the Holy Ghost that sin for which the Gospel 
says there is hardly or very rarely any pardon.” 

What are the marks that point to a sacerdotal vocation ? 
First, a strong desire or inclination. This inclination or 
desire to serve God in His ministry need not be very dis¬ 
tinct or outspoken in the beginning when one enters a 
seminary or ecclesiastical college. It suffices that one 
gives hope of persevering in the ministry afterwards. 
We may say with St. Alphonsus, that there are further 
required: purity of intention, knowledge and talent, and 
positive goodness of character. Purity of intention means 
that the candidate must not be impelled by ambition, per¬ 
sonal interest, or worldly motives; his only aim should 


4 In seminarium ab Ordinario ne afferant eos cum fructu cedes- 
admittantur, nisi filii legitimi iasticis ministeriis perpetuo inserv- 
quorum indoles et voluntas spem ituros. (can. 1363) 


298 


THE SACRAMENTS 


be the glory of God and the salvation of souls. Knowl¬ 
edge and talent have reference to the amount of intellec¬ 
tual knowledge which enables a priest to act as a teacher 
of divine truth, for “labia sacerdotis custodient scientiam 
et legem rcquirent ex ore eius” says the prophet. 5 
Positive goodness of character signifies that he who in¬ 
tends to ascend the altar must not only be free from sin, 
but must have begun to walk in the path of perfection 
and have acquired habits of virtue. 

The soil on which vocations to the ecclesiastical state 
grow is the Christian home, and, in connection with it, 
the parochial school. Only those youths who, from the 
very dawn of life, are surrounded by an atmosphere of 
faith and virtue, who constantly see before them the ex¬ 
ample of a pious mother and a faithful father, may be 
expected to aspire to that state in which they will be 
able to further the interests of religion to the utmost 
longings of their heart. Formerly ecclesiastical vocations 
in the United States were comparatively rare, too rare 
at least to fill all vacancies. The Fathers of the Second 
Plenary Council still complained of this fact in their 
Pastoral Letter. Thanks be to God, a change for the 
better has taken place during these later years. In 
many dioceses there is no longer a want of candidates. 
The number of seminaries and preparatory schools has 
increased. Priests engaged in the sacred ministry ought 
to consider it their duty to foster vocations among their 
flocks. Let them select and train boys or young men 
who wish to embrace the ecclesiastical state. Let them 
not shrink from making personal and pecuniary sacri¬ 
fices to enable them to study. The parents of these boys 
are often too poor to defray the expenses of their edu¬ 
cation. Therefore you will do a work of charity if you 

5 Mai. II, 7. 


VOCATIONS TO THE PRIESTHOOD 299 

will prepare them by teaching them the rudiments of the 
various branches of science usually followed in colleges, 
particularly Latin. Again, help a student by paying for 
his tuition, clothing, books, etc. 6 If the boy has no home 
in which to spend his vacation, let him stay at your 
house or provide a place for him with some good family 
in your parish. Have a watchful eye upon his conduct, 
instruct and warn him if necessary. If you notice that 
he begins to change his mind, do not use undue pres¬ 
sure, but let him have his own free choice. Father 
Granada justly says that vocation is the main wheel of 
our entire life. As in a clock, if the main wheel be 
broken, the entire clock is injured, so if a person errs in 
his vocation, his whole life will be full of errors. Why 
increase the number of those unfortunate priests who 
have no vocation? America has furnished too many 
of such moral wrecks. Do not give a student a good tes¬ 
timonial at the end of vacation unless you are sure that 
he deserves it. Listen to what St. Alphonsus says: 
“God will demand a terrible account of the parish priest 
who gives to persons aspiring to the priesthood a testi¬ 
mony of their having frequented the Sacraments and led 
exemplary lives, though they neglected the Sacraments 
and gave scandal rather than a good example. Such 
priests by issuing false attestations render themselves 
guilty of all the sins that shall afterwards be committed by 
the bad priests who were ordained in consequence of these 
testimonials.” 7 


6 In the Provincial Seminary of 
St. Francis, in the Archdiocese of 
Milwaukee, a society has been es¬ 
tablished for this purpose under 
the title “League for the Support 
of Indigent Students,” which com¬ 
prises only priests, particularly 


alumni of the Salesianum. It is 
highly desirable that all who love 
to call this institution their Alma 
Mater, in grateful remembrance of 
the education they have received 
there, should join this society. 


3oo 


THE SACRAMENTS 


4. “Quos praedestinavit, hos et iustidcavit; quos autem 
iustificavit, illos et glorificavit” 8 To vocation succeeds 
justification; to justification, the attainment of eternal 
glory. The grace received in the Sacrament of Holy 
Orders must not be allowed to lie dormant, or, what is 
still worse, to become extinct. Like a fountain-head it 
should give forth a continual stream of spiritual life. 

In his Introduction to a Devout Life St. Francis de 
Sales declares: 

“Charity alone puts us into the perfect life. The three great 
means for acquiring charity are obedience, chastity and poverty. 
Obedience consecrates our heart, chastity our body, and poverty 
is our means to the love and service of God. These are the three 
branches of the spiritual cross, but all three rest on the fourth, 
which is humility. When these three virtues are vowed they put 
a man in a state of perfection. But to put us in perfection itself 
it is necessary that we practice them. For between the state of 
perfection and perfection itself there is a great difference. And 
so we are all bound to practice these three virtues, although not 
all after the same manner.” 

\ 

Many a newly ordained priest, animated by that holy 
zeal which he felt during his seminary life, may continue 
for a while in the accustomed spiritual exercises so 
dear to him; but will it be so ever afterwards? Listen 
to what Cardinal Manning says: 

“To a priest who enters for the first time upon the sacerdotal 
life, the first danger is the loss of the supports on which he has 
so long been resting in the seminary. As in the launching of a 
ship, when the stays are knocked out it goes down into the water, 
thenceforth to depend upon its own stability, so the priest goes 
out from the seminary into the field of his work and has hence- 

7 Dignity and Duty of the Priest, 

P. I, c. 10. 


8 Rom. VIII, 30. 


VOCATIONS TO THE PRIESTHOOD 301 


forth to depend, under God, on his own steadfastness of will. 
The order, method, and division of time and of work; the sound 
of the bell from early morning through the day till the last toll 
at night; the example and mutual influence and friendship of 
companions in the same sacred life; and still more the mature 
counsel and wise charity of superiors—all these things sustain 
the watchfulness and perseverance of ecclesiastical students un¬ 
til the day when, invested with the priesthood, they go out from 
the old familiar walls and the door is closed behind them. They 
are in the wide world, secular as the Apostles were—that is, in 
the world for the world’s sake, not with it, but at war with 
it; of all men the least secular, unless they become worldly and 
the salt lose its savor. Then they deserve the title in all its 
extent, and are seculars indeed. A priest coming out of a semi¬ 
nary needs fellowship and he often seeks it in society. He does 
not yet know the character of those about him or the reputation 
of the homes to which he is invited. Sometimes the best of 
people are least circumspect and most kindly importunate in 
their invitations. How shall a young and inexperienced mind 
hold out against these facilities and allurements to relaxation, 
unpunctuality, self-indulgence, and dissipation? The whole of a 
priest’s life may be determined by his first outset.” 9 

Would to God that every priest whose original zeal 
has cooled off, would bear in mind the words addressed 
by the Holy Ghost to the Bishop of Ephesus: “I have 
something against thee, because thou hast left thy first 
charity; be mindful therefore from whence thou art 
fallen and do penance and do the first works; or else 
I will come to thee and will move thy candlestick out 
of its place, except thou do penance.” 10 Yes, we must 
return to our first love. “It is much to be regretted that 
the instructions and prayers that we hear at our ordina¬ 
tion are not more deeply meditated on in after-life, for 
there we have the true sense of the Church upon the per¬ 
fection demanded of ecclesiastics. The initiation into 

9 The Eternal Priesthood, ch. VII. 10 Apoc. II, 4 sq. 


302 


THE SACRAMENTS 


the clerical life so closely resembles the initiation into the 
religious life that their language is almost identical. It 
emphatically inculcates the abandonment of the secular 
life for a life devoted to God. Before investing with 
the clerical habit, the bishop prays for blessings on them 
who in God’s name are going to have the sacred habit 
of religion put upon them, and whilst investing them he 
says: ‘The Lord clothe thee with the new man, who is 
created in justice and holiness of truth.’ ” 11 

5. One remark we cannot suppress in concluding this 
chapter. It refers to the duty of gratitude. “Grati¬ 
tude,” to borrow the words of Cardinal Gibbons, “is 
a characteristic trait of ingenuous souls. The absence of 
this virtue is a mark of an ignoble nature. Now, to 
whom, after his parents, is the youth more indebted than 
to the devoted teacher who has guided his steps through 
the paths of science and virtue? By no amount of pe¬ 
cuniary compensation can he adequately requite his 
teacher for the pleasures of the intellect, the imagination, 
and the memory which he will enjoy in after years. Ma¬ 
terial food satiates once it is consumed; the intellectual 
banquet is a perennial joy to the soul. After students 
have drunk deep at the fountain of knowledge, and their 
minds have been matured by age and intercourse with 
men, their admiration for their teachers’ learning may be¬ 
come somewhat tempered, but their gratitude for their 
teachers’ self-sacrifice, forbearance, and kind indulgence 
grows with their growth and ripens with their years.” 12 
And not only towards their teachers ought clergymen to 
cherish a feeling of gratitude, but towards all who, either 
by prayer and advice, or by pecuniary and personal sacri¬ 
fices, have lent a helping hand to them. An occasional 


11 Ullathorne, Eccles. Discourses. 


12 The Ambassador of Cbrisk 


VOCATIONS TO THE PRIESTHOOD 303 


visit, a letter, a little present or souvenir will be welcomed 
as a token of a grateful mind. Always assist your bene¬ 
factors, if they be in need, and above all pray for them 
and make a special memento for them whilst you offer 
the Holy Sacrifice of the Mass. 


CHAPTER VII 


MATRIMONY 

Article I 

NATURE AND IMPORTANCE OF MATRIMONY 

i. Pope Leo XIII, in his Encyclical Letter “Arcanum 
Divinae Sapicntiae,” of Feb. io, 1880, declares: “Since 
Matrimony has God for its author, and was from the be¬ 
ginning a certain foreshadowing of the Incarnation of 
the Son of God, it has been invested from the very 
start with a sacred and religious character which can¬ 
not be regarded as accidental, but rather as something 
belonging to it and not received from man, but imprinted 
by nature.” These words of the learned Pontiff embody, 
as it were, in a nutshell the Catholic doctrine of Matri¬ 
mony. Do you wish to have a proof for this doctrine? 
Open the very first page of Holy Scripture. After 
God had created the first woman, he brought her to Adam 
and united them both in the marriage bond with these 
words: “Increase and multiply and fill the earth.” 
Adam understood the sentence correctly, for he answered: 
“This now is bone of my bone and flesh of my flesh; she 
shall be called woman because she was taken out of 
man.” And God then added: “Wherefore a man shall 
leave father and mother and shall cleave to his wife, and 
they shall be two in one flesh.” 1 Who will deny, if he has 

1 Gen. II, 23 sq. 

304 


MATRIMONY 


305 


any belief in Holy Writ, that the matrimonial state, rest¬ 
ing on divine institution, is of the greatest importance? 
By means of it the propagation of the human race is 
secured, upon it depends the growth and welfare of 
nations, it helps to support the Church by increasing her 
members, it procures happiness and contentment, tem¬ 
poral and eternal salvation to the individual. “The fam¬ 
ily is the unit of society, and marriage is the foundation 
of the family. On the family, and therefore on mar¬ 
riage, all existing human societies are based, and to de¬ 
rive the fundamental laws of marriage from the enact¬ 
ments of existing societies is to become involved in a 
vicious circle.” 2 

2. Marriage always possessed a sacred and religious 
character. Not only the Israelites, the chosen people 
of God, held it holy, but also the pagan nations of ancient 
times and the barbarous heathen tribes of to-day. 

But, we may ask, was Matrimony a sacrament from 
the beginning? We must answer, no. According to 
its original institution it was a holy union, ordained by 
God for the propagation of the human race, but no sanc¬ 
tifying grace was attached to it. Nay, indeed, the cor¬ 
ruption of all flesh, which was the consequence of the 
first sin, subsequently played such havoc with the sexual 
appetite as to lead to the grossest errors and most de¬ 
grading practices. The source had become polluted, and 
with it the race that sprang from it. Marriage almost 
entirely lost its original character. The religious cere¬ 
monies with which it was invested alone helped to pre¬ 
serve a dim idea of its holy nature; in reality there was, 
as a rule, little or no holiness in it. This state of 
affairs prevailed until the arrival of Our Blessed Re- 


2 Watkins, Holy Matrimony. 


3°6 


THE SACRAMENTS 


deemer. He who had come down from heaven to rescue 
mankind from the abyss of misery into which it had 
fallen, did not only bring back matrimony to its original 
condition, but that he might create to Himself a genera¬ 
tion holy and undefiled, He raised the conjugal contract 
to the dignity of a Sacrament. This is evident from the 
words of St. Paul. In his epistle to the Ephesians the 
Apostle, to put marriage in the true light of Christian 
faith, makes use of a beautiful comparison taken from 
the union of Christ with his Church. “Husbands,” he 
says, “love your wives, as Christ also loved the Church 
and delivered Himself up for it, that he might sanctify 
it.” 3 And again: “Let women be subject to their hus¬ 
bands as to the Lord, because the husband is the head of 
the wife, as Christ is the head of the Church.” 4 Hav¬ 
ing thus shown the exalted dignity inherent in marriage, 
the Apostle continues: “For this cause shall a man leave 
his father and mother and shall cleave to his wife, and 
they shall be two in one flesh. This is a great Sacrament, 
but I speak in Christ and in the Church.” 5 How are we 
to interpret these words? Baptism is the door by which 
one enters the Church. Never, therefore, can a baptized 
man and woman form a marital contract without receiv¬ 
ing a Sacrament. Should anybody doubt this, we refer 
him to the thirteenth proposition of the famous Syllabus. 
This proposition, which was condemned by the late Pope 
Pius IX, reads: “A mere civil contract may, among 
Christians, constitute a true marriage, and it is false 
either that the marriage contract between Christians is 
always a Sacrament or that the contract is null if the 
Sacrament be excluded.” 6 


3 Eph. V, 2s sq. 

4 Eph. V, 22 sq. 


5 Eph. V, 31 sq. 
o Syllabus Errorum, prop. XIII. 


MATRIMONY 


3°7 


3. Civil government, misled by the current of modern 
thought, which denies the divine institution of marriage, 
has attempted to strip the marital contract of its sacra¬ 
mental character, to snatch it from the Church, and to 
treat it according to its own good pleasure. In America 
the State has been but too successful in this regard. 
Though Catholics are at liberty to contract marriage be¬ 
fore their own priests and according to the rites of their 
religion, yet there is no civil law forcing them to do 
so. Add to this the frivolous way in which in al¬ 
most every State of the Union the bond of marriage 
is treated by legislative bodies and judicial courts, the 
great facility with which divorces may be obtained, and 
you will understand the danger to which Catholics are 
exposed. Pastors of souls should often instruct the 
faithful, lest they follow the lax opinions of the multi¬ 
tude to the great detriment of both individuals and so¬ 
ciety at large. 7 Should a Catholic attempt to get a di¬ 
vorce from a civil court, utterly neglecting the authority 
of the Church, he would do a great wrong. Still more 
so if, after a civil divorce had been granted, he would 
contract a new marriage whilst his former partner was 
yet alive. In this latter case he would be co ipso excom¬ 
municated. 8 

Christian marriage, being a Sacrament, falls under 
the sole control of ecclesiastical authority. The Catholic 
Church, true to her conservative character, has deemed 


7 "Rectores animarum saepe tno- 
neant fideles, tie profanorum hotni- 
nutn errore abnpiantur, qui pro ne- 
gotio terreno tantum et saecu- 
lari matrimonium habent; usque 
in tnemoriam levocent iuxta doctri- 
nant Ecclesiae rent esse sanctissi- 
mam, utpote sacramentum, et sig- 
nutn, quo Christus suum erga Spon- 


sam Ecclesiam amorem quodammodo 
adutnbrare dignatus est.” 

8 “Ad haec crimina compescenda 
poenam excommunicationis statui- 
mus, Ordinario reservatam, ipso 
facto incurrcndam ab eis qui post- 
quam divortium civile obtinuerint, 
matrimonium ausi fuerint attentare.” 
(Ibid., n. 124), 


3°8 


THE SACRAMENTS 


it her duty to issue special laws by which the holiness 
of the conjugal alliance might be effectually preserved 
and abuses of human passion prevented. “Natural lik¬ 
ings and instincts,” say the Fathers of the Third Council 
of Baltimore in their Pastoral Letter, “have their own 
value and weight; but they ought not by themselves to 
be a decisive motive in so important a step as Christian 
marriage; nor are they a safe guarantee for the proper 
fulfilment of the high ends for which marriage was or¬ 
dained.” 9 

4. There are quite a number of matrimonial impedi¬ 
ments. Some render the marriage contract sinful, others 
invalidate it altogether. Our space does not allow us to 
dwell upon them; we must refer our readers to books of 
canon law and moral theology, which give detailed ex¬ 
planations of them. Every pastor of souls ought to have 
an accurate knowledge of these impediments and instruct 
his parishioners both privately and publicly upon them,. 
Dispensation from strictly ecclesiastical impediments may 
be obtained, but only when there is a just and canonical 
cause; and this cause ought to be so much the more 
weighty the more important the impediment is. Always 
keep this in mind and do not petition the bishop for a dis¬ 
pensation simply to please the whims of those who ask 
for it. 

5. The first step taken towards a future marriage is 
the engagement or betrothal. It constitutes a sort of 
preliminary trial. The man and the woman must examine 
themselves earnestly to see whether their hearts are so 
attached to each other that their union for life will be 
happy. The engagement is a contract that binds in con¬ 
science and under mortal sin, but it is not, like Matri- 


9 Acta et Decrcta, p. lxxxvi, 


BETROTHAL 


309 


mony itself, an indissoluble contract. For grave causes 
the bond may be dissolved and both parties set free to 
marry others. But too many young people, we are sorry 
to say, look upon the sweet season of their betrothal with 
a worldly eye, with no serious thought of the sacredness 
of the alliance they are about to enter. They give way 
to their passions and are not ashamed to commit 
grievous sins. A poor way indeed to prepare themselves 
for the reception of a holy sacrament! “Purity of life 
and an affection that has better and more lasting grounds 
than the impulse of passion, are the only proper dis¬ 
positions for entering upon a state of life which death 
alone can change and which involves so many and im¬ 
portant consequences for time and eternity.” 10 

5. Here are some golden rules that cannot be impressed 
too deeply on the minds of the betrothed. First of all, 
let the young people obtain the blessing and consent of 
their parents. Secret engagements are apt to lead to 
criminal intimacy, sin, and scandal. Again, a betrothal 
should not last too long nor be entered upon when there 
is no prospect of a speedy marriage. This is the case 
when half-grown boys and girls write love letters, give 
one another presents, take lonely walks together, or when 
a young mechanic, clerk, or farmer, begins a love affair, 
though he knows he will not be able to marry for several 
years. The fear of God is not in the hearts of these 
people and their marriage, if it comes to pass, will prob¬ 
ably be a failure and bring shame, misery, and calamity 
on their heads. 

During the season of engagement the betrothed should 
pray much. Prayer is necessary for resisting the tempta¬ 
tions to impurity and assuming obligations of the severest 


10 Pastoral Letter of the SecondPl. Council of Balt, 


3 10 


THE SACRAMENTS 


character, which require extraordinary grace. When 
the pious Tobias married Sara, he said to her: “Sara, 
arise and pray, and let us pray to God to-day, to-morrow 
and the next day, because for these three nights we are 
joined to God. For we are the children of saints and 
we must not be joined together like heathens that know 
not God.” So they both rose and prayed earnestly to¬ 
gether, that health might be given them. 11 Last, but 
not least, the betrothed should receive the Sacraments 
frequently. It is the duty of parents and pastors to 
give the young couple advice. A priest must not think 
that this matter is strictly private and that he has no 
right to meddle in it. The welfare of the whole con¬ 
gregation depends on the manner in which marriages are 
contracted. However, do not misunderstand me; your 
pastoral solicitude should be limited to checking and pre¬ 
venting evil. We deem it wrong for a priest to 
go so far as to contrive engagements amongst the people 
of his congregation. Here we feel inclined to say: 
Hands off! Intervene only in serious cases, for instance, 
if a girl of good standing contemplates marriage with 
a profligate, a drunkard, or an infidel. 

Article II 

INSTRUCTION BEFORE MARRIAGE 

i. Since Matrimony amongst Christians is a Sacrament, 
and the state of marriage is a holy state, entailing grave 
and important obligations, it is proper that those about 
to wed should acquaint themselves with what they have 
to do to receive this Sacrament worthily, and also 
with the duties of their new state of life. Pastors are 


11 Tob. VIII, 46. 


INSTRUCTION BEFORE MARRIAGE 311 


exhorted to examine the bridal parties in order to see 
whether they know everything that it behooves them to 
know, and they should give them all the instruction they 
need. “Fidelium matrimoniis praemitti etiam dcbcrct op~ 
portunum examen, quo contrahcntes dc religionc exami- 
nentur et instmantur.” 1 In a pastoral letter of the Bishop 
of Ratisbon (Jan. 17, 1869) we read: “This fatherly 
instruction is of the utmost importance, and is often 
the turning point for weal and woe of those about to be 
married; it must therefore be undertaken conscientiously 
and after constant invocation of the Holy Ghost.” The 
Code says (can. 1033) : 

Ne omittat paroclius, secundum diversarum personarum con- 
ditionem, sponsos doccre sanctitatem sacramenti matrimonii, 
mutuas coniugum obligationes et obligationes p)arentum erga 
prolem; eosdcmque vehementcr adhortetur ut ante matrimonii 
celebrationem sua peccata diligenter confiteantur, et sanctissimam 
Eucharistiam pie recipiant. 

The instruction comprises four points: (a) an inquiry 
into possible matrimonial impediments; ( b ) an explana¬ 
tion of the nuptial rite; (c) an examination in Christian 
doctrine; (d) detailed instruction concerning the obliga¬ 
tions of the married state. 

2. As far as the impediments are concerned, it will 
suffice to make an investigation about those which are of 
common or frequent occurrence (consanguinitas, affinitas, 
cognatio spiritualis, honestas publica, ligamen, mixta rcli- 
gio, cultus disparitas). Impediments that arise from 
crime should not be publicly investigated. It is enough 
to tell the parties in a general way that there are im¬ 
pediments which are more or less infamous, and that they 
should be sincere on this point in their confession. A 

1 Cone. PI. Balt. Ill, n. 125. 


THE SACRAMENTS 


3 12 

careful inquiry regarding such impediments should be 
made in acta confessionis, but in a form that is not 
offensive. Should you happen to detect an impediment, 
it will be necessary to postpone the banns or suspend 
them if the publication has already commenced, until a 
dispensation has been obtained. 

3. “Admoneantur . . . coniuges, at antequam contra- 
hant, saa pcccata diligenter confiteantur, et ad SS. Eu- 
charistiam atque ad Matrimonii Sacramentum suscipien- 
dum pie accedant 2 Matrimony is a Sacrament of the 
living and must therefore be received in the state of 
grace; it is a sacrilege for Catholics to get married whilst 
their conscience is loaded with mortal sin. The bridal 
couple ought to be exhorted to make a good, if possible, 
a general confession, a few days before their wedding. 
Then, if perchance some secret impediment should be 
discovered, it could be removed in due season. We 
are well aware that some moralists hold that there is 
no ecclesiastical law by which nupturients are compelled 
sub gravi to go to confession before marriage. This is 
true enough, but what about the divine and natural law? 
The illustrious Dr. Heiss, late Archbishop of Milwaukee, 
in his celebrated work De Matrimonio, says: 

“Animadvert end am est, sponsos ad confessionem praemitten - 
dam (et pariter parochum ad earn ab eis exigendam) plerumque 
multo gravius tencri ex lege naturali et divina, in quantum sci-. 
licet matrimonium est unum ex Sacramentis vivorum, ad quae 
licite et fructuose recipienda ex hire superiore requiritur status 
gratiac, qui quamvis per actum contritionis perfectae absolute 
loquendo procurari possit, hoc tarnen modo vix unquam ab iis 
posse recupcrari videtur, qui copiam confessarii habentes, ncc- 
non admoniti ab Ecclcsiae ministro ad confessionem nunc per- 
agendam, tcmcre huic admonitioni resistunt, siquidem contritio 

2 Rit. Rom., tit. VII, c. i, n. 17, 


\ 


INSTRUCTION BEFORE MARRIAGE 313 

perfecta non rernittit peccata mortalia scu hominem iustificat, nisi 
cum voto confessionis, hoc autem votum in taliter Ecclcsiae 
monito renitentibus ne implicite quidem potest supponi** 

We are confident that every priest who has had ex¬ 
perience in this matter, will endorse the doctrine here set 
forth and, as a rule, not join in marriage persons who have 
not gone to confession. The pastor should instruct the 
bridal couple also in regard to the rites of marriage, ex¬ 
plain to them the different ceremonies, prayers, etc., and 
try to impress them with awe and respect for the sacred 
act. 

4. It is self-evident that people, when about to marry, 
must know those articles of faith or dogmas which have 
to be believed fide explicita and necessitate medii. How¬ 
ever, this is not enough; they must be acquainted also with 
other matters which a Catholic is bound to know necessi¬ 
tate pracccpti. 

On this point Pope Benedict XIV says: 

“Ne parochus ad tertiam deveniat matrimonii denunciationem, 
nisi ccrto noverit, sponsos principalia fidci nostrae mysteria didi- 
cisse ct- saltern Orationem Dominicam, Salutationem Angelicam, 
Symbolum Apostolorum et praecepta decalogi memoriae man- 
dasse.” 

One reason why an inquiry must be made as to whether 
the parties have a fundamental knowledge of their re¬ 
ligion, is because if they have not yet acquired it, they 
are not likely to acquire it later, but will probably re¬ 
main in ignorance all their life. Another reason is the 
fact that it will be their duty afterwards to instruct their 
children, which is impossible unless they themselves are 
well versed in Christian doctrine. 

But how shall the pastor ascertain whether or not 


3H 


THE SACRAMENTS 


parties presenting themselves for marriage are sufficiently 
instructed? Here we must say, let prudence be your 
guide. Consider the age of the nupturients, the locality 
in which they live, the education they have received, etc., 
and you will soon know how to go about it. Thus, for 
instance, if both parties were brought up by good Cath¬ 
olic parents, if they attended a Catholic parochial school, 
or, at least, received a comparatively sound and good 
religious instruction at their first Communion, you will 
need to ask only a few practical questions, for example, 
on Confession, on the Holy Eucharist, on the precepts 
of the Church, etc. But do not proceed as if you were 
examining school children, lest you offend them; just 
speak in a conversational tone, so that your questions 
drop in almost imperceptibly. Sometimes you meet with 
people who are densely ignorant about matters of re¬ 
ligion, who perhaps never went to confession, who have 
not yet made their first Communion. These, of course, 
must be thoroughly instructed, like converts. If they 
are dull and slow in grasping things, you should be as 
lenient as possible.' Be satisfied with a minimum: 
give them books, if they can read, to supply the want, 
and exhort them to come regularly to the sermons and 
other public instructions. 

5. The last, though by no means least important mat¬ 
ter to which the attention of the bridal couple must be 
called by the pastor, are their future duties. Married 
people have duties towards each other, towards their off¬ 
spring, towards the Church and society at large. They 
owe each other fidelity and love, but this love ought not 
to be a purely sensual affection, but a truly supernatural 
or Christian love, such as St. Paul describes in his Epistle 
to the Corinthians. 3 They must bear with each other, 

3 I Cor. XIII, 4-8. 


INSTRUCTION BEFORE MARRIAGE 315 


help each other, console each other in spiritual and tem¬ 
poral distress, give an example of virtue to each other, 
and pray for each other. Tell them to banish from their 
hearts and homes jealousy, which is prejudicial to domes¬ 
tic peace. In this connection you can hardly refrain 
from making some allusion to the dcbitum comugale; 
but do it in general terms. Simply refer them to the 
words of the Apostle: “The wife hath not power of 
her own body, but the husband. And in like manner the 
husband also hath not power of his own body, but the 
wife.” 4 Caution them against the widespread vice of 
onanism and the monstrous crime of abortion. Warn 
them not to defile their wedlock by following the fashion 
of those, heathens and infidels, who seek only the pleas¬ 
ures of the marital state, but shirk its obligations (“birth 
control”). Let them understand that if their marriage 
be fruitful, it is a blessing from God, and not a bane, as 
some modern sociologists assert. In speaking of the ob¬ 
ligations of parents towards their offspring, explain what 
is meant by the Catholic education which they must give 
their children. Instruct them briefly on the necessity of 
Baptism, on private Baptism and the way in which it 
should be administered, if necessary even before birth 
(this last point had better be touched upon in confession). 
In particular, speak about the manner in which a mother 
must act towards her little ones; how she ought to make 
them pray from early infancy; how she ought to teach 
them the fundamental dogmas of the Catholic faith; how 
and why children must be sent to Catholic schools when¬ 
ever possible. Finally, as to the duties which they will 
have towards the Church and society, let the bridal parties 
know that Christian families are the foundation of the 
commonwealth, the stock of which a good parish or con- 

41 Cor. vii, 3-5. 


316 


THE SACRAMENTS 


gregation is formed. Remind them that if they wish 
to enjoy the blessing of God, they must keep His com¬ 
mandments and those of His Church. The husband, as 
head of the family, ought especially to see to it that the 
Sunday is kept holy; the wife and mother should watch 
that fast and abstinence days are observed. 

6 . When one of the parties is a non-Catholic, the in¬ 
struction here mapped out may be changed a little, but 
it must not be omitted entirely or given to the Catholic 
party alone. Protestants often have lax views regarding 
Matrimony and need much information on the duties 
incumbent on the married. In particular, tell them 
that our holy religion allows no divorce from the bond 
of marriage; that the union which they enter upon is a 
union for life. Sometimes you may have to curtail the 
instruction because everything must be done in a hurry 
and on short notice. Then do the best you can under 
the circumstances. As a rule, people wishing to get mar¬ 
ried should notify their pastor about a month ahead of 
the date set apart for the wedding; and the pastor should 
at once appoint the time when he will be ready to give 
them the necessary instruction. It ought to be as soon as 
possible, because only thus is an opportunity afforded to 
prepare them well for the coming event. Our advice 
to all young priests is to write down every point on 
which they intend to speak. For their assistance we 
give a specimen instruction for bridal couples at the 
end of this volume. (See Appendix III) We append 
also the titles of a few books which may be found serv¬ 
iceable : 

Instructio Sponsorum Lingua Anglica Conscripta, B. Herder 
Book Co., St. Louis. 

Ths. J. Gerrard, Marriage and Parenthood: The Catholic Ideal. 

Gassner, Unterricht liber die Elie fiir Brautleute, Regensburg. 


PROCLAMATION OF THE BANNS 317 


Faerber, Brautunterricht. 

Schlachter, Forbidden Marriages, Collegeville, Ind. 

Article III 

PROCLAMATION OF THE BANNS—THE NUPTIAL RITE 

I. A Catholic marriage is usually preceded by the proc¬ 
lamation of the banns on three successive Sundays. If 
a holyday of obligation intervenes, it may be done also 
on that daj. The future marriage is announced in the 
parish church to which the parties belong as regular mem¬ 
bers. The announcement is made during High Mass, or 
at least during a Mass at which the greater part of the 
congregation are supposed to be present. This law is 
very strict. A pastor omitting such publication entirely, 
or persons getting married without it, would be guilty 
of mortal sin. If both parties do not live in the same 
parish, the banns must be published in both parishes. 
If they are new-comers, the proclamation must 
be made both in the parish in which they now live and in 
the one from which they came, that is, if they have not 
been away from it longer than six months. The bishop 
has the right, for just reasons, to dispense from the banns 
but in order to omit them entirely the cause must be “valde 
gravis! J The Ritual contains a special form for the pub¬ 
lication, which, as far as possible, ought to be followed 
in the vernacular. O’Kane gives the following transla¬ 
tion : '‘Be it known to all here present that N— and 
N— (here mention not only the Christian and surname, 
but also the names of the parents, and, in the case of 
a widow, the name of the deceased husband), intend, with 
God’s blessing, to be united in the holy state of matri¬ 
mony. Wherefore, if anyone of you know that there is 
between them an impediment to prevent their marriage, 


THE SACRAMENTS 



we hereby admonish each and all of you that you are 
bound to make it known to us as soon as possible. This 
is the first (second or third) publication.” 1 If a dis¬ 
pensation from one or two publications was granted, this 
circumstance ought to be mentioned; also, if an impedi¬ 
ment existing between the parties has been dispensed 
with. 

2. We have said before that the marital contract as 
such always has the nature of a Sacrament when both 
parties are baptized. The ministers of the Sacrament 
are the candidates themselves, the groom administering 
the Sacrament to the bride, the bride to the groom. In 
order to avoid profanation and a sacrilegious reception, 
the Church has established certain rules and rites in con¬ 
nection with the celebration of marriage. Good Cath¬ 
olics wishing to have the blessing of God on their con¬ 
jugal alliance ought to comply conscientiously with all 
the ecclesiastical regulations. Thus there is a strict law 
requiring that marriage be contracted before the “paro- 
chus proprius” and in the presence of two witnesses. 
The “parochus proprius” is the pastor of the parish in 
which the parties have their home ( domic-ilium or quasi 
domicilium, that is to say, a stay of thirty continuous 
days. If they do not belong to the same parish, 
they ought to be joined in marriage by the rector of the 
parish in which the bride resides. 2 

Clandestine marriages, i. e., marriages contracted by 
Catholics outside the Church, or not in presence of a 


1 O’Kane, Notes on the Rubrics. 

2 Whenever parties, for just rea¬ 
sons, desire to get married outside 
their parish or diocese, they must 
procure a written permission from 
their own pastor and also a sealed 
statement that there is no legal im¬ 


pediment, that the banns have been 
duly published, and that all other 
regulations have been fully complied 
with. Without such a certificate no 
priest is allowed to marry a couple 
coming from another place. 


THE NUPTIAL RITE 


3 X 9 

priest endowed with parochial jurisdiction (within this 
priest’s territory), or before a priest properly delegated, 
are not only illicit, but absolutely invalid. Catholics com¬ 
mit a mortal sin and are guilty of a grievous sacrilege 
if they marry before a civil magistrate, commonly called 
“squire.” Still worse would be their crime if they were 
to go to a Protestant minister. In the latter case they 
would be excommunicated ipso facto . 3 There are also 
certain seasons —tempora clausa —during which marriages 
should not be solemnized, namely, from Ash Wednesday 
to Easter Sunday, and from the first Sunday of Advent 
to the feast of Christmas. Though this refers only to 
solemn marriages and marriage festivities, yet the com¬ 
mon opinion and feeling of Catholics appears to be that 
no marriage should take place at such seasons. It is but 
proper for a priest to pay regard to this popular feeling, 
to avoid scandal. 

3. The nuptial rite ought to be performed in church, 
not in a private house, except by special permission of 
the Ordinary. The proper time for it is in the morning. 
Evening marriages, fashionable as they may seem to cer¬ 
tain people, are not in accordance with ecclesiastical law 
and should be discountenanced. A zealous priest will 
easily succeed in persuading people to come in the morn¬ 
ing and to have their wedlock sanctified by the Sacrifice 
of the Mass. 

“Frequenter et gravibus verbis inculcent [rectores animarum\ 
piuni ilium et laudabilem Ecclesiae ritum, quo fidelcs non noctu 
sed Missae tempore cum benedictione nuptiali contrahunt. Qua 
ratione fidem suam Catholic am tacite profitcntur et coram om¬ 
nibus ostendunt quam altc, ut decet, ac splendide de matrimonii 
sanctitate sentiant. Et hoc quidem non solum laude dxgnum sed 
fere necessarium videtur nostris hisce temporibus, quando nihil 
intentatum relinquunt religionis hostes, ut matrimonio omnis 

3 Cfr. C. I. C., can. 2319, § 1. 


3 20 


THE SACRAMENTS 


sanctitatis, otnnis sacramenti species, si fieri potest, adimatur et 
quasi mcrus civilis contractus aestinietur’ > 4 


4. The practical way of proceeding in the perform¬ 
ance of the nuptial rite may be summed up thus: After 
the banns have been duly published and all other pre¬ 
vious requirements 4 5 6 have been complied with, the bridal 
couple present themselves in church on the day set apart, 
accompanied by their friends and relatives. A special 
place—a bench or kneeling desk—should be prepared for 
them in front of the altar. Here let them kneel 
in silent devotion until the priest enters from the 
sacristy. The chosen witnesses ought to be close behind. 
The priest, if he is to celebrate Mass immediately after¬ 
wards, must put on all the vestments except the maniple, 
which he will take later. If Mass does not follow, he 
should be dressed in a surplice and a white stole. Hav¬ 
ing ascended the altar, he turns towards the bridal parties, 
who will leave their place and, followed by the witnesses, 
approach the altar steps. Before beginning the cere¬ 
mony, you may read a short instruction on the dignity 
of the Sacrament of Matrimony. 6 Then ask the bride¬ 
groom and bride successively: “N—, wilt thou take N— 
here present for thy lawful wife (husband) accord¬ 
ing to the rite of our holy Mother, the Church?” 
To this question both should answer with an audible 
voice: “I will.” Thereupon make them join their right 
hands and recite the words of the Ritual: “I, N— N—, 


4 Cone. PI. Balt. Ill, n. 125. 

5 If the civil law prescribes cer¬ 
tain formalities prior to marriage, it 
ought to be obeyed. Though it ap¬ 
pears to be only a penal law, yet 

people and priest may get into 
trouble by failing to observe it. 


Thus, in several States of the Union 
the statute ordains that no marriage 
shall be solemnized unless a license 
has first been granted by the civil 
authorities. 

6 Cfr. Excerpta Rit. Rom., Ap¬ 
pendix. 


PROCLAMATION OF THE BANNS 


3 21 


take thee, N— N—, for my lawful wife (husband), to 
have and to hold from this day forward, for better, for 
worse, for richer, for poorer, in sickness and in health, 
till death do us part.” This being done, bless them, say¬ 
ing: “Ego coniungo vos in matrimonium in nomine Pa- 
tris et Filii et Spirit us Sancti, Amen” and sprinkle them 
with Holy Water. Then follows the blessing of the 
ring, which the husband will put on the left hand of the 
wife. The ceremony is concluded by several verses and 
responses and the prayer: (c Respice, quaesumus Do- 
mine/’ etc. If Mass is not celebrated, read the instruc¬ 
tion after the marriage ceremony. 7 8 If Mass follows, 
this instruction should be read before the last benedic¬ 
tion. In the latter case the parties will return to their 
seats, whilst the witnesses withdraw to the body of the 
Church. The Mass should be the “Missa pro sponso et 
sponsa” whenever the rubrics allow. y The “Pater 
Noster” being finished, the celebrant moves a little to the 
Epistle side, turns around to the wedded pair, kneeling 
on the altar steps, and reads the solemn nuptial benedic¬ 
tion found in the Missal. This benediction cannot be 
imparted if the woman is a widow and has obtained it 
at a former wedding. Whenever the parties receive holy 
Communion, which, as a rule, they should, they will 
come up to the altar a third time, and the fourth and last- 
time in order to get the blessing. Before imparting it, 
the celebrant will say the prayer of the Missal, “ Deus 
Abraham,” etc., make a few apt remarks or read the in- 


7 Ibid. 

8 The Mass “pro sponso et spon- 
sa” is a votive Mass without Gloria 
and Credo. It can be said on all 
days except Sundays, holydays of 
obligation, all feasts of the first and 
second class, during the octaves of 


Epiphany and Pentecost, on the 
vigil of Pentecost, on the octave 
day of Corpus Christi, and every 
day which excludes a feast of the 
second class. On these days take 
the “ Missa diet cum commemora- 
tione missae pro sponso et sponsa.” 


3 22 


THE SACRAMENTS 


struction as found in the Excerpta, sprinkle the parties 
with Holy Water —in forma cnicis —and give benediction 
in the usual manner. Then the couple will return to their 
place and remain there for a while, until Mass is ended 
and they have made their thanksgiving. This is the nup¬ 
tial rite as established by the Church. No doubt, if every¬ 
thing is performed in the proper way, if all who are 
present show by their whole attitude that they appreciate 
the spiritual graces conferred, the ceremony will leave 
a lasting impression. The wedding day being a day of 
joy, may be celebrated also by secular festivities. Care, 
however, should be taken to avoid excesses. The pastor 
is sometimes invited to a wedding. Should he accept 
the invitation? Here we say, follow your own judg¬ 
ment, and do what seems to be prudent under the circum¬ 
stances. No general rule can be laid down, though, 
broadly speaking, it is wise for priests to keep away 
from banquets and worldly gatherings as much as they 
can. 


Article IV 

MIXED MARRIAGES 

I. A mixed marriage, in the strict and canonical sense, 
means a marriage between a Catholic and a baptized 
heretic. Common usage, however, has enlarged the term 
so as to include all marriages between Catholics and non- 
Catholics, not only heretics proper, but also infidels, Jews, 
and pagans, in fact, all persons who have not been bap¬ 
tized. 

What is to be thought of these marriages? They are 
forbidden by divine and ecclesiastical law. A Catholic 


MIXED MARRIAGES 


3A3 

contracting such a marriage without a legitimate dis¬ 
pensation commits a mortal sin, and if the non-Catholic 
party has not been baptized, the marriage is null and void 
on account of the impedimentum disparitatis cultns . 1 
We must look upon mixed marriages as a great mis¬ 
fortune for the Church, and if some congregations, in 
spite of every effort on the part of the pastor, make no 
progress, show no zeal for the faith, manifest no spirit 
of sacrifice, simply drag along without activity and life, 
the cause of all this may be traced largely to mixed mar¬ 
riages. There can be no real happiness and contentment 
in these conjugal alliances, because unity in the most 
important questions of life is wanting. Sad experience 
has proved in hundreds of cases that a Catholic who 
marries a Protestant will gradually lose his faith, or at 
least cease to practice it. And what becomes of the chil¬ 
dren? With a few exceptions they are lost to the Church. 
How can they cherish an affection for the Catholic faith 
if they see their own parents divided upon this weighty 
subject, the father worshipping God in one way, the 
mother in another, or not at all? Surely the Roman 
Pontiffs are right when they raise their voices against 
mixed marriages, condemning them in unmistakable 
terms, and warning Catholics not to join in wedlock with 
those who are not of their own faith. 

Clement XI says: “The Church in truth abhors these mar¬ 
riages, which exhibit deformity, but little spirituality.” The 
learned Benedict XIV, in an instruction sent to the Catholics of 
the Netherlands, calls mixed marriages “detestable nuptials 
which holy Mother Church has unceasingly condemned and in¬ 
terdicted.” 


1 Cfr. Cone. PI. Balt. Ill, n. 130. 


3 2 4 


THE SACRAMENTS 


2. Since mixed marriages are fraught with immense 
evil, priests having charge of souls must make every ef¬ 
fort to prevent them. It is useless to wait until the Cath¬ 
olic party conies and declares that he or she is deter¬ 
mined to marry a non-Catholic, and then warn him or her 
not to contract such a marriage. Almost invariably it 
will be too late, and you will simply preach to deaf ears. 
The evil must be nipped in the bud. As soon as you 
notice any intimacy springing up between a Catholic 
young man or girl of your congregation, and a non- 
Catholic, sound the warning. Go to see them and have a 
private talk on the matter. Urge the parents, in partic¬ 
ular the mothers, to use their influence to deter the child 
from this fatal step. In confession arouse the conscience 
of the unfortunate young person who has been ensnared 
by a passionate attachment for a non-Catholic. If you 
know with moral certainty that, in consideration of the 
particular disposition of the penitent or on account of 
other circumstances, the future mixed marriage is apt to 
have the worst effects, you must withhold absolution un¬ 
less the penitent promises to give up the company of the 
non-Catholic. That company then is “occasio proximo, 
voluntaria” of mortal sin. Do not listen to such foolish 
talk as: “But, Father, it will break my heart,” or “You 
have no idea how good and well disposed that Protestant 
is,” or “We think so much of each other.” Tell the 
young Catholic man or lady that this is an illusion, 
that others have spoken and thought the same way only to 
find out, when it was too late, how grievously they had 
been deceived. Moreover, a zealous pastor ought to warn 
his whole congregation, in particular the younger element, 
against mixed marriages, by instructing them in due time 
and season on all points concerning these unholy al- 


MIXED MARRIAGES 


325 

liances. 2 Therefore, preach on this subject at least once 
every year, and if necessary several times., 

“Omnis opera in co potius ponenda cst, ut fideles a mixtis istis 
coniugiis omnino dcterreantur. Hortamur igitur animaruin pa- 
stores, ut semel saltern in anno, tempore praescrtirn Adventus vel 
Quadragesimae, gravi sermone greges sibi commissos mala, 
quae ex illis pullulant, edoceant, simulque ddei pericula indicent, 
quae turn sponso Catholico, turn proli suscipicndae imminent; gra- 
vissima ostendentes rationum momenta, quibus permota Christi 
Ecclcsia id genus nuptias acriter semper vetuerit, ac etiamnum 
vetet.” 3 

In the conferences which you give to the 
societies of young people frequently take occasion to touch 
upon this matter. Last, but not least, instruct your first 
communicants well about the laws of the Church regard¬ 
ing mixed marriages and impress upon the young souls a 
deep horror of them. 4 By so doing you may not stop the 
evil altogether, but you will prevent it from spreading. 

3. How should a priest act if he has not succeeded 
in his efforts to prevent a mixed marriage in a particular 
case ? That the marriage may be legal, you must procure 
a dispensation from the impediment either mixtae reli- 
ligionis or disparitatis cultus, as the case may require. 
This dispensation cannot be granted except under three 
conditions: First, the non-Catholic party must guarantee 
to the Catholic full liberty of conscience and free exer¬ 
cise of his religious duties; secondly, both must agree to 
bring up their children in the Catholic faith and according 


2 We refer our readers to Father 
Lambing’s Sermons on Mixed Mar¬ 
riages. In short but forcible lan¬ 
guage they treat the subject admir¬ 
ably. 

3 Cone. PI. Balt. IT, n. 336. 

4 We are sorry to say that the 


Sacrament of Matrimony is not ex-, 
plained sufficiently in catechetical 
instructions. We admit that it is a 
delicate matter; but you cannot al¬ 
low children who are about to leave 
school to remain in utter ignorance 
of it, 


326 


THE SACRAMENTS 


to Catholic rules of education; third, the Catholic party 
must promise to do his or her very best to win the non- 
Catholic party over to the Catholic religion. The first 
and second pledge should, if possible, be given in writing, 
according to a standard formula, signed by the parties 
and two witnesses. One copy may be left with them as 
a constant reminder, the other is to be filed with the rec¬ 
ord of the marriage in the parish archives. These pledges 
must be made sincerely and without restriction. A pas¬ 
tor is bound to inquire about the circumstances, and if, in 
his judgment, the word of the parties cannot be considered 
good, if he is morally certain that, in spite of the promise 
made, the danger for the Catholic party, and especially 
for the future offspring, will be a pcriculam proximum, 
he must not ask the bishop for a dispensation; if he has 
doubts, he may send in a full report and abide by the 
Ordinary’s decision. Besides the conditions, a canonical 
reason is required. Should there be another impediment, 
for instance, consanguinity, affinity, etc., it must be men¬ 
tioned in the same letter in which a dispensation is asked 
for from the impediment of mixed religion, in order that a 
dispensation from both may be obtained at the same time. 

4. The rite for mixed marriages differs substantially 
from that for Catholic marriages. The Church, consid¬ 
ering mixed marriages as “detestable alliances,” simply 
tolerated as a lesser evil, forbids the priest to perform any 
act that might seem to sanction them. 5 Therefore, the 
banns are not published. The ceremony may not take 
place in the church, nor in the sacristy, but may be 
held in the priest’s house or at the private dwelling of the 

5 That does not exonerate the particular he is bound to go to con- 
Catholic, however, from the duty fession beforehand and, if possible, 
of preparing himself for the nuptial to receive Holy Communion, 
celebration in a proper manner. In 


MIXED MARRIAGES 


327 


parties. The pastor is directed to assist only as an ex- 
officio witness with the two others. He is not allowed 
to wear a sacred vestment, such as surplice, stole, etc., nor 
to say any prayer, nor to perform any liturgical act; he 
simply reads the short instruction, 6 asks the parties to 
express their marital consent, in the same way as is done 
at a Catholic marriage, and then says: “By the authority 
committed to me, I pronounce you united in the bonds 
of matrimony.” The ring is given to the bride, but it 
is not blessed. At the end he may read another 
brief instruction. 7 “How different alas,” writes Father 
Lambing, “is the marriage of a Catholic with one who is 
not of the fold of Christ! No light burns as an emblem 
of their faith and love; their faith, alas, burns too faintly, 
and their love is sensual; the priest goes to the room where 
the marriage is to take place as he would go to transact 
any secular business. He stands before the unhappy 
couple merely as a witness, for he says no prayer, makes 
no sign of the Cross, sprinkles not a drop of Holy Water, 
does nothing that would savor in the least of religion. 
What could make a sadder impression on the mind of a 
child of God? A Christian burial service is more con¬ 
soling, for there the Church bids adieu to the body of 
one of her children and that only for a time; here, she 
too often bids farewell to the soul for all eternity. And 
happy would it be for many a Catholic if it had been his 
funeral instead of his wedding day; for then he would 
have to answer for but one soul; now many souls may 
rise up in judgment against him.” 8 These words of the 
reverend author are hard, but true. 

5. A zealous pastor ought not to lose sight of the way¬ 
ward sheep of his flock who has been so unfortunate as 

6 Cfr. Excerpta Rit. Rom. 8 Sermons on Mixed Marriages. 

7 Ibid. 


328 


THE SACRAMENTS 


to marry a non-Catholic. “Post celebratas antem mix- 
tas nuptias, parochi gravi conscientiae onere se gravari 
sciant invigilandi at promissae a coniugibus conditiones 
obscrventur et effectum sortiantur.” 9 Keep up friendly 
relations, not only with the Catholic, but also with the 
Protestant. Especially have an eye upon the children, and 
see to it that they are baptized in the Catholic Church 
and later on sent to a Catholic school. By far the saddest 
case is that of a Catholic who, without a dispensation, mar¬ 
ries a Protestant before a civil magistrate, or, what is still 
worse, before a Protestant minister. Whenever such 
persons of their own accord seek a reconciliation with 
the Church, do not refuse your help. If they are ready 
to comply with the required conditions, you may ask for 
a dispensation. The Catholic, however, must first repair 
the scandal he has given before he can be readmitted 
to the Sacraments. Often, you need a special faculty to 
absolve the penitent because his is a reserved case. If 
the Catholic party does not come to see you, you must 
weigh all the circumstances and then follow that mode of 
action which prudence will dictate. Sometimes it may be 
best to wait and not to urge a rectification of the marriage, 
at least if the latter be invalid. Sooner or later the couple 
may be divorced and this will give you an opportunity to 
bring the Catholic back to a sense of duty. 


9 Cone. PI. Balt. Ill, n. 133. 


CHAPTER VIII 


THE SACRAMENTALS 
Article I 

GENERAL PRINCIPLES 

I. Apart from the Sacraments, there exist in the Catho¬ 
lic Church other sacred rites and liturgical acts by which 
grace is conferred. They are styled Sacramentals be¬ 
cause they externally resemble the Sacraments, being, like 
them, visible signs that produce a holy and supernatural 
effect. Substantially they differ from the Sacraments in 
more than one point. Thus, whilst the Sacraments were 
established by Christ Plimself, the Sacramentals have been 
instituted by ecclesiastical authority. Again, whereas the 
Sacraments confer grace ex operc operato, the Sacramen¬ 
tals are rendered effective ex opcrc operantis. Last, but 
not least, the Sacraments can be applied only to human 
beings, whereas the Sacramentals are applicable to man 
and nature, both animate and inanimate. Indeed, the main 
object which the Church aims at in the Sacramentals is the 
purification and sanctification of nature. Originally the 
visible world in which we move was created for man, that 
he might rule over it and make it subservient to his pur¬ 
poses. As we read in Ploly Scripture, God said: “Let us 
make man to our image and likeness, and let him have 
dominion over the fishes of the sea, and the fowls of the 
air, and the beasts, and the whole earth, and every creep- 

329 


330 


THE SACRAMENTS 


ing creature that moveth upon the earth.” 1 However, 
man sinned, and in his sin the whole universe became in¬ 
volved. The elements, which before had submitted to 
human authority, now arrayed themselves as hostile forces 
against their former master; and, what was worse, they 
were turned into instruments of the powers of hell to be 
used by the latter in their wily intrigues against mankind. 
“Cursed,” said the Lord to Adam after his fall, “is the 
earth in thy work; with labor and toil shalt thou eat 
thereof all the days of thy life.” 

The redemption of man, achieved by Christ, the Son 
of God, necessarily implied a restoration of the universe, 
bringing it back to its original state of obedience and lib¬ 
erty. To this St. Paul refers when he declares: “The 
expectation of the creature waiteth for the revelation of 
the sons of God, for the creature was made subject to 
vanity, not willingly, but by the reason of him that made it 
subject in hope; because the creature also itself shall be 
made free from the servitude of corruption into the lib¬ 
erty of the glory of the children of God.” 2 The individ¬ 
ual man, to regain original justice and save his soul from 
eternal perdition, must make use of the Sacraments as so 
many means for obtaining a share in the merits of the 
Redeemer; the material things in this visible world of 
ours are set free from the curse which has befallen them 
and again made subservient to man by means of the Sacra- 
mentals. The Church, through her ministers,—bishops 
and priests,—applies to creation the merits of Christ 
crucified and thus makes it participate in the supernatural 
order, to which man has been raised. Mewed in this 
light, the Sacramentals are far from being supersti¬ 
tious works, as the enemies of our faith pretend; on the 


l Gen. I, 26. 


2 Rom. VIII, 19-21. 


THE SACRAMENTALS 


33 i 


contrary, they are great and wonderful sacred rites, to 
which pious Catholics should have frequent recourse. 

2. The blessing imparted to persons and things through 
the various Sacramentals is either a simple benediction 
imploring God’s grace and help, or a consecration, set¬ 
ting the person or thing apart for the exclusive service of 
God. The -first kind of Sacramentals are called sacramen- 
talia invocativa, the latter sacramentalia constitutiva. 
Gardellini says : “Invocativae bcnedictiones iliac sunt qui- 
bus Dei benignitas invocatur, ut vel pcrsonis vel rebus 
pro benedictionis diversitate et vario rerum benedicenda- 
nun usu aliquid boni tribuat casque a malo vindicet, non 
tamen immutato eorum statu (for instance, the blessing of 
a house, the blessing of bread, fruit, etc.) Constitutivae 
bcnedictiones illae vocantur, per quas personae vel res be - 
nedictae ad divinum cultum destinantur, et in statu per- 
manenti rei sacrae constituuntur, ita ut rcceptum per bene- 
dictionem hunc statum amp Hus non immutent ncque ad 
profanum statum aut usum redire possint aut profanae 
ullo modo considerari vel efdci valeant A (for instance, the 
blessing of a church, of sacerdotal vestments, etc.). 

3. The power of applying the Sacramentals is vested 
in the sacred ministry. In the rite of ordination for the 
priesthood the bishop, whilst anointing the hands of the 
candidate, says: 

(< Consecrare et sanctificare digneris, Domine, manus istas per 
istam unctioncm et nostram benedictionem. Amen. Ut quae - 
cumque bcnedixerint benedicantur, et quaecumque consecraverint, 
consecrentur et sanctificentur in nomine Domini nostri Jesu 
Christir 

Though the ordo sacerdotalis is the root from which 
the power of blessing proceeds, yet the Church has deemed 


332 


THE SACRAMENTS 


it wise to limit the faculties of priests by reserving cer¬ 
tain benedictions to bishops, others to parish priests, and 
others to religious orders. Hence, the Ritual appends 
the warning: 

“Noverit sacerdos, quorum rerum benedictiones ad ipsum et 
quae ad episcopum suo hire pertineant, ne maioris dignitatis 
munera temere aut imperite unquam usurpet propria aucto- 
ritate’ > 3 

The bishop may delegate a priest to bless and consecrate 
in cases otherwise reserved, but this faculty of delegating 
is restricted either by general law or by special instruc¬ 
tion. Rectors are empowered to bless the sacred vest¬ 
ments used for divine service in their church or chapel 
(can. 1304, 3). This does not include the consecration 
of chalices or those blessings for which the holy oils are 
prescribed. The nuptial benediction and the blessing of 
baptismal water are functions reserved to parish priests. 
The various religious orders also enjoy certain privileges, 
for instance, the erection of Stations of the Cross, the 
imposition of Scapulars, etc., which, therefore, must not 
be trespassed upon by the secular clergy or by members 
of a different order. 

4. The Sacramentals come under the head of public 
worship. They are applied in the name of the Church, 
and in consequence of the power which the Divine Founder 
left to her. Hence, no priest should think that he may 
do about them as he pleases. You are bound to follow 
the special formula set apart for the diverse benedictions, 
just as the Ritual or Pontifical ordains. Do not omit 
words, or change and mutilate them, because you might 
run the risk of destroying the effect and thus commit a 


3 Rit. Rom. 


THE SACRAMENTALS 


333 


fraud on the people. If no special formula has been as¬ 
signed for the object which you intend to bless, you may 
take the “Benedictio ad omnia,” or, if it be a place, the 
“Benedictio loci.” Some blessings cannot be performed 
except in church and at the altar; 4 in this case you ought 
to be vested in surplice and stole, either of the color of 
the day or of the color specially prescribed. For solemn 
blessings—for instance, of candles on the second day of 
February—you should put on the cope. The prayers are 
always said with joined hands, also the “Dominus vobis- 
cum” and the “Oremus.” Pronounce the words slowly 
and distinctly and properly make the sign of the Cross 
whenever the rubrics call for it. In the end, as a rule, 
the things blessed are sprinkled with holy water three 
times in forma cruets. In some cases it is necessary also 
to incense them. The holy oils are used in the consecra¬ 
tion of chalices, altar stones, etc. 

5. The Sacramentals, as we have said before, produce 
their effect ex opere operantis. This means that the 
Church per moditm impetrationis asks God to bestow 
upon the faithful either directly (when a blessing is im¬ 
parted to a person) or indirectly (by the use of blessed 
things) that particular grace which the respective Sacra¬ 
mental calls for. 

A Catholic wishing to receive such a grace is expected 
to dispose himself for it. Above all, he must have faith 
in the rite performed; yet so as to leave it to God’s wis¬ 
dom and providence either to grant or to withhold the 
favor sought for. It would be superstitious to believe 
that the Sacramentals work like physical causes, so as 

4 The priest, during this func- the mensa altaris, except vestments 
tion, stands at the Epistle side. and utensils destined for divine 
The things to be blessed should be service, 
placed on a table close by, not on 


334 


THE SACRAMENTS 


never to fail, or with the same supernatural certainty as 
the Sacraments. It may be well to remind the people of 
this in order to prevent false opinions. 

“Curent imprimis concionatores et animarum rectores, ut harum 
rerum naturam, signidcationem, rectumque usum fidelibus expo- 
nant ac saepius inculcent. . . . Rudiorem plebeculam . . . etiam 
atque etiam moneant, ne rebus ipsis nimiam efdcaciam tribuat, ne- 
que eas caeca quadam et immodica fiducia servct, et superstitiosa 
veneratione proscquatur, quasi ipsae per sese, sine pia mentis dis- 
positione, plurimum possent. Illos vero acerrime rcprehendant, 
qui huiusmodi res sacras ut ethnicis moris crat, amulctorum 
quasi loco habent, quae ipsos etiam focdissimo vitiorum coeno 
involutos ab ira Dei et ultione praestent immuncs.” 5 

Article II 

SPECIAL REMARKS 

I. Among the minor orders received by clerics prior 
to the priesthood, is one called the Order of Exorcists. 
What power do Exorcists receive? The Pontifical speci¬ 
fies this power in the prayer which the bishop is directed 
to recite on the occasion. It reads thus: “Dcum Patrem 
Ommpotentem, fratres carissimi, supplices dcprccemur, ut 
hos famulos suos benedicere dignetur in ofdcium Exorci- 
starum; ut sint spirituales imperatores ad abiicicndos dae- 
mones de corporibus obscssis cum omni nequitia eorum 
multiformi.” The exorcism is employed in the rite of 
Baptism, but especially in cases of “possession.” Christ 
Himself expelled demons from the bodies of men and 
authorized His Apostles to do the same. The possibility 
of the devil taking possession of a man’s body cannot be 
denied, though among persons who have been baptized 
occurrences of this kind are very rare. If they should 

5 Cone. PI. Balt. 11 , n. 350. 


HOLY WATER 


335 


happen, a priest may make use of the power confided to 
him. The Ritual contains not only a special formula for 
this purpose, but also a variety of rules which must be 
well observed. Let no one be hasty in this matter or 
begin the ceremony before he has obtained permission 
to do so from his Ordinary. 

2. Of all the Sacramentals, none is better known or 
more highly appreciated by pious Catholics than Holy 
Water. Water has a conspicuous place in the order of 
nature as well as in the order of grace. It is a sort of 
life-giving element in both. “The Spirit of God moved 
over the waters/’ we read in the book of Genesis, to make 
the earth, which was then in a chaotic state, bring forth 
that variety of living organisms in which it now abounds. 
Under the Old Law lustrations were prescribed in connec¬ 
tion with divers sacrifices. In the New Testament, Christ 
Himself deigned to appoint water as the matter for Bap¬ 
tism, the Sacrament of regeneration, by which spiritual 
life is infused into the soul. Need we wonder that 
the Church lays special stress upon the use of holy 
water, so much so, indeed, that she prescribes it for al¬ 
most all blessings? “Cum sacerdos aliquid benedicturus 
est, habeat mini-strum cum vase aquae benedictae et asper- 
gillo.” 1 The Fathers of the Second Plenary Council of 
Baltimore, adopting the words of an ancient author, say: 
“Aquam sale conspersam populis benedicimus, ut ea cuncti 
aspersi sanctidcentur et puridcentur. Quod et omnibus 
sacerdotibus faciendum esse mandamus. Nam si cinis vi- 
tulae sanguine aspersus populum sanctificabat atque mun- 
dabat, multo magis aqua sale aspersa divinisque precibus, 
sacrata populum sanctidcat atque mundat. Et si sale as - 
per so per Helisaeum prophetam sterilitas aquae sanata est, 


l Rit. Rom. 


336 


THE SACRAMENTS 


quanto magis divinis precibus sacratus sal sterilitatem re¬ 
rum aufert humanarum, et coinquinatos sanctificat atque 
mundat et purgat, et cetera bona multiplicat, et insidias 
diaboli avertit, et a phantasmatum versutiis homines defen- 
dit.” 2 It is customary, though not of strict obligation, 2 3 
to bless water every Sunday, and to sprinkle the people 
with it before High Mass during the so-called “Asperges.” 
The rector should see to it that there be at least one, and 
if necessary, several holy water fonts at the entrance of 
the Church, near the door. Keep these fonts clean and 
neat. A little vessel with holy water should be in every 
private dwelling. Teach the people how to use holy water 
and warn them against superstitious practices. (( Postea 
christifidclcs possunt de ista aqua benedicta in vasculis 
suis acciperc et secum deferre ad aspergendos aegros^ 
domos, agroSy vineas et alia, et ad earn habendam in cubi- 
culis suis, ut ea quotidie et saepius aspergi possint.” 4 
3. Candles are blessed in a solemn manner on the feast 
of the Purification of the Blessed Virgin Mary (second 
of February). These candles must be wax candles. 
Where wax candles cannot be had, the pastor should pro¬ 
cure a sufficient quantity from abroad. Do not get 
them from a Protestant or Jewish dealer, but from a good 
Catholic firm, who will warrant them to be genuine wax 


2 Cone. PI. Balt. II, n. 344. 

3 Schuech ( Pastoral-Theologie, p. 
339) says that to the question put 
by the Rev. Thomas Kagan, of Mil¬ 
waukee, "cum mnltis in locis illius 

regioms mos invaluerit omittendt as- 
Persionem aquae benedictae in Do- 
minicis etiain ante Missam princi- 
palem vel parochialcm non cantatam, 
quaeritur utrum haec consuetudo 
servari possit ?”—the S. Congr. of 
Rites answered (Dec. 9th, 1878): 
"Benedictio de qua agitur prae- 


scripta tantum est ante Missam con- 
ventualem, quando haec celebratur 
cum cantu et mmistris.” Hence, a 
universal law prescribing the " As¬ 
perges” before High Mass in pa¬ 
rochial churches on Sundays does 
not exist. Still, we believe the 
ceremony should not be omitted 
where the people are used to it, 
lest the priest give scandal by the 
omission. 

4 Rit. Rom. tit. VIII, c. 2, n. 5. 


BLESSED CANDLES AND ASHES 337 


candles. The faithful should be induced on this day to get 
two blessed candles for each family, and also to donate 
some to the church. The blessed candle is a type of the 
God-man Jesus Christ. The wax prepared by bees fitly 
represents His pure human flesh, taken from the spotless 
Virgin Mary; the wick symbolizes the soul of our Blessed 
Redeemer; the bright light typifies His divine nature. In 
many churches it is customary to impart the blessing of 
St. Blase on the day following the feast of the Puri¬ 
fication. It is done by means of two candles held in the 
form of a cross before a person’s face so as to touch 
the chin (tacto physic0 ). At the same time the short 
prayer of the Ritual must be pronounced, by which God 
is asked to preserve the person blessed from all evil, es¬ 
pecially from throat trouble. 

4. Ash Wednesday receives its name from the ashes 
which are solemnly blessed on that day. These ashes, if 
possible, should be prepared by the burning of palm 
branches, blessed on Palm Sunday of the previous year. 
Lent, the season of mortification and penance, begins on 
Ash Wednesday. Ashes were a sign of penance in the Old 
Law. Christian penitents in the early ages adopted the 
same symbol. Thus it gradually became customary 
throughout the whole Church to begin the season of Lent 
by the ceremony of distributing ashes. They are blessed 
at the altar before Mass. After the blessing, the cele¬ 
brant, if there be only one priest, first puts the ashes on 
his own head; then he proceeds to perform the ceremony 
on the servers at the steps of the altar, and, finally, gives 
the ashes to the people kneeling at the communion rail¬ 
ing. 


“Si non adsit alius sacerdos, tunc cineribus in medio altaris 
positis, ipsemet celebrans genudexus super suppedaneum facie ad 


338 


THE SACRAMENTS 


altare conversa sibi ipsi cinercs imponit, nihil dicens, quasi a 
Christo illos recipiat. Et similiter eos distribuit stans aperto 
capite eos accipiendo inter pollicem et indicem dextrae manus, 
eosque spargendo in inodum crucis iuxta verticem capitis super 
capillos, qui apparent iuxta frontis extremitatem ” 5 

5. The palms are blessed on Palm Sunday in remem¬ 
brance of the solemn entrance of Jesus into the City of 
Jerusalem, on which occasion the children of the Hebrews 
met their King and Saviour with palm branches. But 
there is also a mystical meaning in the ceremony, as is 
evident from the words used in the various prayers dur¬ 
ing the blessing. ‘‘Palmarum rami de mortis principe 
triumphos expectant—Surculi olivarum spiritnalcm unc- 
tionem advenisse qiiodammodo clamant We are ex¬ 
horted to live so that, bearing the palm of victory in our 
hands, we may participate in the triumphant entry of 
Christ into Heaven on the last day. The branches blessed 
should be green and fresh. Of late quite a number of 
Catholic firms in the United States have made it their busi¬ 
ness to supply real palms, gathered in southern zones. 
These are preferable to the branches of evergreens, 
cedar, etc., because they keep longer and make a finer 
appearance. Besides they do not cost much, and hence 
we advise you to procure them and send in your order in 
time. The people should be taught to preserve reverently 
the palms which they take home. Tell them to put them 
in a conspicuous place and not to let them get dirty. 
After the year has elapsed they should be burnt and not 
thrown away like common rubbish. 

6. All articles destined for divine worship may be 
blessed; for many this blessing is prescribed under pen¬ 
alty of sin. Thus a new church edifice cannot be used 


5 De Herdt, Liturgiae Praxis. 


BLESSING CHURCH BELLS 


339 


for permanent worship before it has been solemnly ded¬ 
icated either by consecration or by benediction. Even the 
corner-stone, after the foundation is finished, needs a 
blessing. A new parochial school, a priest’s house, a 
convent for the Sisters, a hospital, and similar buildings, 
should not be left without a blessing. Try to make these 
blessings a solemn festivity; invite the people and ex¬ 
plain to them the meaning of the sacred ceremony. 

Church Bells 

In this connection we may add a few remarks about 
bells. Every church intended for public use should have 
at least one bell. Rectors and trustees ought to see to it 
that this bell is made of the proper material, namely, 
bronze. Steel and iron bells may be good enough for 
school houses, but they should not be bought for churches. 
Church bells are not only instruments for calling the 
people to divine service; there is a deep mystery in them. 
By the variety of tones which they produce they help to 
evoke in those who hear them such a temper of mind as 
the respective occasions call for. They rejoice with the 
joyful, they mourn with the mourners. The Roman 
Pontifical says that a bell should not be raised to its place 
in the belfry before it has been consecrated. The conse¬ 
cration must be performed by the bishop; only by a spe¬ 
cial faculty from the Holy See may the bishop delegate 
a priest to perform this act. 

The ceremony of blessing a bell is very impressive. It 
somewhat resembles the baptismal rite, hence the German 
expression, “Glockentaufe.” First, seven Psalms are sung 
or recited in the order the Pontifical has arranged them; 
then the bell is washed inside and outside with water that 
has been blessed for the purpose. After that the bishop 
anoints the bell, first with the oil of the sick (oleum in - 


340 


THE SACRAMENTS 


Urmorum ), next with holy chrism. This being done, a 
vessel with incense and other odoriferous spices is put 
under the bell so as to fill it with perfume. In the end the 
assistant deacon reads a passage from the tenth chapter 
of St. Luke, in which reference is made to the “Unum 
necessarium ” spoken of by our Lord in His conversa¬ 
tion with Martha and Mary. A consecrated bell, after 
it has been set apart for divine worship, must not be used 
for profane purposes. Do not allow your church bell to 
be rung in connection with political affairs, or for any 
other purely secular purpose. See to it that those who 
ring it do so carefully. Let it always sound before divine 
service, three times a day for the Angelus, on the eves of 
Sundays and holydays, and at funerals. During the three 
last days of Holy Week, from the “Gloria” of Holy 
Thursday until the “Gloria” of the vigil of Easter, the 
church bells must remain silent. 6 

7. The Roman Ritual contains many blessings for things 
destined for ordinary use. The food which men eat, the 
houses in which they live, the animals which they possess, 
the land which they cultivate, may be blessed. Even for 
the various modern inventions, such as railroads, tele¬ 
graphs, electric light, the Church has a special formula 
of benediction. The clergy ought to encourage the faith¬ 
ful to avail themselves of the means of grace thus offered; 
much spiritual and bodily evil may thereby be averted. 
Avoid avarice and undue extortion; offer your services 


6 § 1. Cuilibet ecclesiae cam- 
panas esse convenit, quibus fideles 
ad divina officia aliosque rcligionis 
actus invitentur. 

§ 2. Etiam ecclesiarum campa- 
nae debent consecrari vel bencdici 
secundum ritis in probatis liturgi- 
cis libris traditos. 

§ 3. Earum usus unice subest 


ecclesiasticae auctoritati. 

§ 4. Salvis conditionibns, pro • 
bante Ordinario, appositis ab illis 
qui campanam ecclesiae forte de- 
derint, campana benedicta ad usus 
mere profanos adlnberi nequit, nisi 
ex causa necessitatis aut ex licentia 
Ordinarii aut denique ex legitima 
consuetudine. (can. 1169) 


STATIONS OF THE CROSS 


34i 


freely, for such is the command of Christ: “Freely have 
you received, freely give.” 

The Stations of the Cross 

8 . Here seems to be the place to say a few words about 
the Way of the Cross. This devotion was instituted in 
commemoration of the painful journey which our Saviour 
made through the streets of Jerusalem, when, after his 
condemnation by Pilate, His enemies led Him to the place 
of execution on Mount Calvary. Tradition says that the 
Blessed Virgin Mary, when her Son’s mission on earth 
was accomplished, frequently visited the various places 
marked by His and her sufferings, in order to meditate 
devoutly on the love of God for man. Her example was 
followed by the pious pilgrims who during the subse¬ 
quent ages came to Jerusalem to venerate the sacred 
shrines. From Jerusalem this devout exercise was carried 
to Europe by persons who had traveled to the Holy Land 
and who upon their return wished to let others participate 
in the joys and consolations which they themselves had felt 
at the hallowed spots. The Friars Minor of the Order 
of St. Francis were the first who gave the practice formal 
shape by erecting in their churches fourteen stations, by 
visiting which the faithful might have a chance, like the 
pilgrims who went to the Holy Land, to make in spirit 
the journey which our Saviour and His sorrowful Mother 
had made before. The devotion received the approbation 
of the Roman Pontiffs, who did not hesitate to recommend 
it to all Christians, at the same time enriching it with 
many indulgences. According to a rescript of Benedict 
XIII, it is forbidden to give a detailed description of these 
indulgences. It is only permitted to state in general 
that whoever devoutly performs the Way of the Cross, is 


342 


THE SACRAMENTS 


entitled to the same indulgences that are gained by those 
who personally visit the holy places in Jerusalem. The 
reception of the Sacraments is not required, not even for 
the plenary indulgences. It is enough to be in the state 
of grace and to observe the general rules prescribed for the 
devotion. The plenary indulgences, it seems, can be 
gained only once a day, but all the indulgences can be ap¬ 
plied to the souls in purgatory. When the Stations have 
been erected in a church or some other public place, every 
Catholic can gain the indulgences, but in a private chapel 
in a convent, hospital, etc., only the inmates of the house 
or such as are admitted to take part in the devotional 
exercises can gain the indulgences. 

9. There are quite a number of regulations with re¬ 
gard to the Way of the Cross. Some refer to the power 
of erecting it; others apply to the stations themselves; 
others, finally, determine the manner in which the exercise 
is to be performed. 

(a) The power to erect the Way of the Cross is re¬ 
served (privative quoad alios quoscunque) to the General 
Superior and the Provincials of the Friars Minor of the 
Franciscan Order, who may, however, delegate their sub¬ 
jects, i. e., priests who belong to the Order and who are 
authorized to hear confessions or to preach. The delega¬ 
tion must be made in writing. Those who do not belong 
to the Franciscan Order may obtain the faculty either 
from the General of the Franciscans or from the Holy 
See, and it is always understood that they cannot make 
use of it in places where or near which the Franciscans 
have a residence. 

When a bishop has been authorized by the Holy See 
to erect the Stations of the Cross and to delegate such of 
his priests as he may deem fit to perform the ceremony, 
he is not permitted to give a general faculty to this ef- 


STATIONS OF THE CROSS 


343 


feet. The priest should in each single case apply to the 
Ordinary and the latter must give his consent and approba¬ 
tion in writing under penalty of forfeiting the indulgen¬ 
ces. 

"Ad canonicam ereciionem Viae Crucis requiritur inter alia: 
Consensus Ordinarii loci in quo erigenda est Via Crucis, qui in 
scriptis dari debet sub poena nullitatis (D. 175, 3. Aug., 1748) et 
quidem pro unaquaque stationum Viae Crucis erectione, quia 
non sufficiat consensus generice praestitus pro erigendis statio - 
nibus in certo numero ecclesiarum vel oratoriorum sine speciiica 
designatione loci (D. 405, 21 fun., 1879).” 7 

For the erection of the Stations in public oratories of 
hospitals, orphan houses, etc., which are under the juris¬ 
diction of the local pastor, the latter must give his writ¬ 
ten consent, if the ceremony is performed by another 
priest. For the chapels of convents a written permit of 
the superior or superioress is required, otherwise the 
erection will be invalid. 

The priest who has performed the function is obliged 
to draw up a certificate or written deposition with regard 
to the erection and its particulars. One copy of this 
authentica, framed and put under glass, should be hung 
up in the sacristy or other convenient place, or at least be 
kept in the archives of the parish; the other should be 
sent to the chancellor of the diocese. However, neglect 
of this injunction would not entail a loss of the indul¬ 
gences. 

( b ) As regards the Stations themselves, they may be 
erected either in or outside the church or chapel, for 
instance, in cemeteries, in groves, or on hillsides. When 
they are put up outside, they should begin or end in the 
church or some other sanctuary, and the place should be 


7 Manuale de Indulgentiis, B. Melat., Romae, 1892, 


344 


THE SACRAMENTS 


enclosed or at least sufficiently guarded against pro¬ 
fanation. The Franciscan superiors have no power to 
erect the Way of the Cross in oratories .where Mass is not 
celebrated, and still less in. private rooms. Application 
for such places must be made to the Holy See. 

There must be exactly fourteen stations with fourteen 
crosses. The indulgences are attached to the crosses and 
not to the pictures. The pictures are not essential, nor 
do they require any blessing, though they may be blessed. 
They are merely intended to assist the imagination in med¬ 
itating on the scenes of the Passion. The fourteen 
crosses, however, must be blessed with the formula given 
in the Ritual. This blessing may be performed either 
before they are put up, or after they are placed on the 
wall. The priest who blesses the crosses need not put 
them up himself, but he must bless them in the place 
where they are to be located. It would not therefore suf¬ 
fice to bless the crosses privately at home and then have 
them put up. 

The material required for the crosses is wood. They 
may be gilded or ornamented, but must not be so 
encased in metal as to be concealed from view. Although 
it is customary, it is not necessary to have the crosses 
attached to the top of the images. The crosses may be 
above, below, or entirely separated from the pictures. 

There must be some distance between the different 
stations. If the space allotted to the whole Way of the 
Cross embraces only three or four feet, the erection will 
be invalid or at least doubtful. It is immaterial 
where in the church the Way of the Cross is established, 
nor is there any rule prescribing that the first station 
should be placed on the gospel side. However, it seems 
to be proper to follow the order indicated by the figures. 


STATIONS OF THE CROSS 


345 


When the pictures have become damaged, or a new and better 
set has been obtained, the old crosses, if they are in good condi¬ 
tion, may be attached to the new images without any blessing or 
other formality. The loss of a few (not more than six) crosses 
does not affect the indulgences. Such crosses may be replaced 
by others without the blessing. But if a large number is taken 
off at once, a new canonical erection will be required. The tem¬ 
porary removal of the stations from the wall for the purpose of 
cleaning or repairing them leaves the Way of the Cross intact, 
except that during the time the crosses are missing the indul¬ 
gences cannot be gained. It is not forbidden to change the 
crosses from one station to another, or to make a different ar¬ 
rangement with regard to distance or place, provided they remain 
in the same church. But when they are taken off for good, or 
transferred to an entirely different locality, the indulgences will 
not be attached to the crosses any longer, and a new erection 
must be made. 

By a Decree, dated July 27, 1900, the Holy See granted 
a general “sanatio” for all Stations of the Cross which 
up to that time were invalid because they had not been 
erected in the way the law requires. 

(c) There are two essential points which must be ob¬ 
served in the devout exercise of the Way of the Cross. 
First, “it is necessary to rise at each station, change one’s 
place, and go from one to another, unless a person be 
prevented from doing so by reason of infirmity, the 
narrowness of the place, or a crowd; in these cases it is 
enough to make some slight movement and turn towards 
the following station. By this pious exercise the faith¬ 
ful reproduce, on a small scale, the pilgrimage of the 
Way of the Cross at Jerusalem. But bear in mind that, 
wherever it is impossible to pass from one station to 
another, the decrees invariably require some motion of 
the body.” 8 When the exercise is performed in public, 

8 Decree* of Sept. 30, 1837, and Feb. 26, 1841. 


346 


THE SACRAMENTS 


a priest should act as leader and the people follow in 
procession, men first, women next. At each station the 
priest will read a short meditation on the Passion and re¬ 
cite alternately with the people one “Our Father” and 
“Hail Mary” and the act of contrition. All must be ad¬ 
monished to observe modesty in their movements and 
to be devout and attentive. But if the multitude is too 
large to keep up order, the following mode may be 
adopted: All the people remain in their places, whilst 
the priest, accompanied by two acolytes, goes around the 
different stations and, stopping before each of them, re¬ 
cites the usual prayers, to which the faithful make re¬ 
ply. It is advisable that they rise in their places when 
the stations are announced by the priest and then kneel 
down again. 

Vocal prayers are not absolutely necessary, but only of coun¬ 
sel. However, there is another essential condition. For, says 
the Raccolta, “All who wish to gain the indulgences by means 
of this devotion must bear in mind that it is indispensably re¬ 
quired of them to meditate, according to their ability, on the 
Passion of our Lord Jesus Christ.” This does not mean that 
one must make a separate meditation at each station, it suffices 
to meditate on the Passion in general. 

The exercise must be performed without notable inter¬ 
ruptions. A slight interruption, such as is caused by the 
hearing of Mass, the reception of Holy Communion, or a 
short confession, will not interfere with the indulgences. 

io. It may be well to note that if a person, for some 
grave reason, is unable to go to the Stations, he can gain 
the indulgences by means of a crucifix specially blessed 
for that purpose. 

This is a privilege granted by Clement XIV and confirmed by 


THE SACRAMENTALS 


347 


Pius IX. It reads as follows: “All who are sick, or in prison, 
or at sea, or in heathen lands, or prevented in any other way 
from visiting the Stations of the Way of the Cross erected in 
churches or public oratories, may gain these indulgences by say¬ 
ing with at least a contrite heart and devoutly, the ‘Our Father,’ 
the ‘Hail Mary,’ and the ‘Glory be to the Father,’ each fourteen 
times, and at the end of these the ‘Our Father,’ the ‘Hail Mary,’ 
and the ‘Glory be to the Father,’ each five times; and again one 
‘Our Father,’ ‘Hail Mary,’ and ‘Glory be to the Father’ for the 
Sovereign Pontiff, holding in their hands the while a crucifix of 
brass, or any other solid substance, which has been blessed by 
the Father General of the Order of the Friars Minor Observants, 
or else by the Father Provincial, or by any Father Guardian 
subject to said Father General.” 

At present the Holy See will give the faculty to bless such a 
crucifix to any priest who applies for it. This crucifix (not 
merely a bare cross) cannot be sold or given away, because the 
privilege is of a personal character. It may be of any size; but 
it does not seem to be proper to apply the indulgences of the 
Stations to a very small crucifix which can hardly be held in 
the hands. 


PART II 


THE MINISTRY OF TEACHING THE DIVINE 

TRUTH 

CHAPTER I 

HOMILETICS 
Article I 

IMPORTANCE AND OBLIGATION OF PREACHING 

I. Our Blessed Lord said to His disciples: “All power 
is given to Me in Heaven and on earth; going therefore, 
teach ye all nations.” The teaching of divine truth is an 
essential element of the Apostolic office, it is a right and 
a duty inherent in the sacred ministry, being the indispen¬ 
sable means for the spreading of Christianity and for 
the preservation of the faith among the members of the 
Church. Scarcely had the Apostles, in obedience to the 
order which they had received from their Divine Master, 
commenced to announce the truths revealed to them, when 
their opponents, the elders of the Jewish synagogue, be¬ 
came alarmed. “They were cut to the heart and they 
thought to put them to death.” This last radical measure 
was prevented only by the wise counsel of Gamaliel. Still, 
they caused the disciples of the Nazarene, as they con¬ 
temptuously called them, to be scourged, “and after they 
had scourged them, they charged them that they 
should not speak at all in the Name of Jesus.” But the 

Apostles were not deterred by these threats. “They ceased 

348 


PREACHING 


349 


not in the temple and from house to house, to teach and 
preach Christ Jesus.” 1 Would the powers of hell—for 
the Jewish elders were but their instruments—have re¬ 
sorted to such violent means if they had not keenly felt 
the tremendous influence attached to the preaching of the 
divine truth? Indeed, if the burning words of an ora¬ 
tor, speaking on worldly matters, are able to electrify, 
as it were, the spirits of his hearers, shall the herald of 
the Gospel of God, bearing a message from Heaven, wield 
less power in arousing the souls of those who happen to 
listen to him? 

2. There is a vast difference between a speech and a 
sermon. Both are means by which we try to convey ideas 
to the minds of others; both are designed to gain the 
good will of the hearers and to arouse their enthusiasm. 
However, whilst the speaker or lecturer has to rely solely 
upon his personal resources, upon the intrinsic weight of 
the arguments he proffers, and the manner in which he 
delivers his oration, the herald of the Gospel is invested 
with divine authority, provided he really announces the 
word of God and does not degrade his pulpit by idle talk 
and improper discussions. “When the priest ascends the 
altar to preach, he is looked upon, not as an ordinary man, 
but as the oracle of Christ. He can address his congre¬ 
gation in the language of the Apostle: ‘When ye had re¬ 
ceived of us the word of the hearing of God, you received 
it not as the word of men, but (as it is, indeed) the word 
of God.’ He is, therefore, listened to with a respectful 
attention and reverence rarely paid to a public speaker.” 2 

3. All clergymen who have charge of souls are obliged 
to preach frequently and to expound the truths of reli¬ 
gion to their flocks. “Preach the word,” writes St. Paul 

1 Acts V. 

2 Card. Gibbons, The Amhassadorof Christ. 


350 


THE SACRAMENTS 


to Timothy; “be instant in season, out of season; reprove, 
entreat, rebuke, in all patience and doctrine.” 

In the early ages of Christianity it was customary to 
have a sermon or solemn religious discourse as an 
integral part of the celebration of the divine mysteries. 
It was given during the so-called missa catechumenorum, 
which now forms the first part of the Mass, that preceding 
the Offertory, whence dates the practice still in vogue of 
delivering a sermon after the Gospel. 

A zealous pastor needs no admonition to preach to his 
flock. He will labor with all diligence in bringing home 
to the minds of his people the Christian truths and max¬ 
ims embodied in the revealed law of God. Beholding 
the tide of wickedness which makes such terrible inroads 
on the ranks of the faithful, the many dangers arising from 
the secular press, from secret societies, from heretics, and, 
last but not least, from impious Catholics, he cannot keep 
silent, but feels the necessity of opposing the torrent of 
evil. Great interests are at stake, God’s honor, men’s im¬ 
mortal souls, the salvation of society. Shall the shepherd 
sleep whilst the wild beasts of the forest are breaking 
into his fold, devouring his sheep by the hundreds? As¬ 
suredly not, and should it cost his own life, should the 
enemies raise a war cry against him, he will not be si¬ 
lenced. Even the apparently small success which his 
preaching may have, does not deter him. In this case 
he will remember the words spoken by God to the prophet: 
“Son of man, I have made thee a watchman to the house 
of Israel, and thou shalt hear the word out of my mouth 
and shalt tell it them from me. If, when I say to the 
wicked: Thou shalt surely die, thou declare it not to 
him, nor speak to him that he may be converted from his 
wicked way and live; the same wicked man shall die in 
his iniquity, but I will require his blood at thy hand. 


PREACHING 


35i 


But if thou give warning to the wicked, and he be not con¬ 
verted from his wickedness, and from his evil way, he 
indeed shall die in his iniquity, but thou hast delivered 
thy soul.” 13 

4. How often shall rectors of parishes preach? Under 
ordinary circumstances they are bound to deliver a reg¬ 
ular sermon to their parishioners every Sunday and holy- 
day of obligation throughout the year. This is evident 
from the words of the Council of Trent: 

“Quia vero Christianae reipublicae non minus necessaria est 
praedicatio Eikmgelii, quam lectio, et hoc est praecipuum epi- 
scoporum munus: statuit et decrevit eadeni sancta synodus, om- 
ties episcopos, archiepiscopos, primates et omnes alios ecclesiaruni 
praelatos teneri per se ipsos, si legitime impediti non fuerint, ad 
praedicandum sanctum Icsu Christi evangelium. . . . Archipres- 
byteri quoque, plebani, et quicumque parochiales, vel alias cur am 
animarum habentes ecclesias quocumque modo obtinent, per se 
vel alios idoncos, si legitime impediti fuerint, diebus saltern do- 
minicis et festis solemnibus plebes sibi commissas pro sua et earum 
capacitate pascant salutaribus verbis, docendo ca, quae scire om¬ 
nibus necessarium est ad salutem, annunciandoque eis cum bre- 
vitate et facilitate sermonis vitia, quae cos declinare, et virtutes 
quas sectari oporteat, ut poenam aeternam evadcrc et caelestem 
gloriam consequi vale ant.” 4 

St. Alphonsus, commenting on this decree, says: 

(e Doctores affirmant, graviter peccare parochum, qui per men¬ 
sem continuum aut per tres menses discontinues concionari omit - 
tit" 


Some priests in the United States, it seems, used to 
suspend preaching entirely during the summer season, af¬ 
ter the fashion of Protestant ministers, who go on a vaca- 


3 Ezech. Ill, 17 - 19 * 


4 Cone. Trid., Sess. V, c. 2. 


35 2 


PREACHING 


tion and close their meeting houses. The Fathers of the 
Third Plenary Council of Baltimore forbade this abuse, 
and lest those who go to an early Mass throughout the 
year be left without instruction, enjoined upon all pastors 
the duty of having a short sermon preached at all Masses 
on Sundays. 

“Fcrtur, quod maximo cum dolore audivimus, non paucis in locis 
plcrosque fideles fere nunquam audire verbum Dei; siquidem ne¬ 
cessitate coacti, aut voluntate, missis privatis assistant dominicis 
diebus, inter quorum celebrationem ne una quidem vice, toto anno, 
pascuntur salutaribus verbis. . . . Efdcacibus remediis tanto malo 
occurrcre cupientes, praecipimus, ut diebus dominicis et festis 
solemnibus, etiam aestivo tempore, omnes qui curam habent ani- 
marum, per se aut, si legitime impediti fuerint, per alios idoneos 
inter celebrationem omnium omnino missarum quibus adstant 
fideles, sive illae missae sint cantatae, sivc privatae, vel etiam 
valde mane celebrentur, Evengelium did occurrentis linua verna- 
cula distincte legant, atque si tempus patiatur, per duodecimam 
horae partem, populum in lege Domini erudiant, omni consuetu- 
dine aut praetextu in contrarium non obstante. Quod si quis 
obstinate neglexerit, ab Ordinario severe puniatur. Scrmo vero 
proprie dictus habeatur in Missa ultima quae apud nos missa 
communitatis sive parochialis reputatur 5 

During Advent and Lent a suitable discourse ought to 
be delivered not only on Sundays, but also on weeks days, 
at least once a week. 6 

5. “Teach ye all nations/' Christ said to His Apostles. 
The word of God, therefore, is not limited to any tongue 
or nationality; it is independent of race and national boun¬ 
daries. A striking illustration of this was given by the 
Holy Ghost Himself on the first Pentecost. Though the 
Apostles spoke only their own Galilean idiom, they were 

5 Cone. PI. Baltim. Ill, n. 216. 

6 Cf. Cone. PI. Baltim. 11 , 128 and C. I. C., can. 1345, 1346. 


QUALIFICATIONS OF THE PREACHER 353 


understood by all who were present. “Parthians and 
Medes,” they said in astonishment, “and inhabitants of 
Mesopotamia, Judea and Cappadocia, Pontus and Asia, 
. . . . we have heard them speak in our own tongues the 
wonderful works of God.” 7 Catholic missionaries, in 
attempting to convert barbarous tribes, have ever con¬ 
sidered it their duty to make themselves acquainted with 
the language of the people amongst whom they were work¬ 
ing. Just think of the zealous Indian missionaries in the 
early history of our country! They took the utmost pains 
to learn not only one language, but a variety of dialects. 
In America there are still many mixed parishes, made up of 
people of different tongues, though they profess the same 
faith. A priest having charge of such a parish or mis¬ 
sion must be just to all. If there be a considerable num¬ 
ber of persons who are not sufficiently versed in English 
to understand an English sermon, the word of God must 
be preached to them in their own tongue. If the pastor 
does not know it, he must either learn it, or else obtain 
the help of other priests for the purpose of preaching. 
“Omnibus omnia factus sum” St. Paul said; every pastor 
should follow the Apostolic example and not shrink from 
inconvenience when the salvation of souls is at stake. 

Article II 

QUALIFICATIONS OF THE PREACHER 

1. The administration of the Sacraments and the 
preaching of the Word of God are both functions of the 
sacred ministry, but they differ in this that the Sacraments 
always work their effect, even though the priest who con¬ 
fers them is far from worthy to act as their minister, 


7 Acts II, 9 sqq. 


354 


PREACHING 


whereas the' effect of a sermon depends to a great extent 
on the personal qualities of the preacher. 

“Dolendum quidem est, non semper e divini verbi praedicatione 
fructum ilium et commoda derivari, quae sibi proposuit concio - 
nator. Quod verbo divino ipsi vitio vertere nefas esset. Est enim 
'sermo Dei vivus et efhcax et pentrabilior omni gladio anci- 
piti’ (Hcbr. IV, 12). Neque id semper inscientiae auditorum aut 
pravitati et oscitantiae tribuendum. Conferenda plerumque est in 
ipsum concionatorem culpa, qui suo muncri imparem se gerit. 
Quemadmodum enim gladius quamvis optimus, quo miles inep- 
tus utatur, parum valet ad ho stem feriendum ac pellendum; sic 
verbum Dei, quantumvis per se efdcax, inepti concionatoris ore 
prolatum, vires amittit parumque aut nihil confert ad durissima 
impiorum hominum corda emollienda, convincenda ac corri¬ 
genda .” 1 

2. No clergyman should dare to ascend the pulpit un¬ 
less he is duly authorized. Referring to the preaching 
of our Lord, the Gospel says: (< Erat docens sicut potes- 
tatem habeas, et non sicut Scribae eorum et Pharisaci.” 2 
The Son of God had received His commission from His 
Heavenly Father. The power thus conferred upon Him 
He communicated to His Apostles. Ever since it has 
been an established rule in the Church that a so-called 
missio canonic a is required for the preaching of divine 
truth. “Nullus autem saecularis sive regularis etiam in 
ecclesia suorum ordinum contradicente episcopo praedi- 
care praesumat.” 3 

The new Code has laid down these rules: 

Turn clericis e clero saeculari, turn religiosis non exemptis 
facultatem concionandi pro suo territorio solus concedit loci Or- 
dinarius. (can. 1337). 

1 Cone. PI. Balt. II, n. 135. 3 Cone. Trid., Sess. XXIV, c. 4. 

2 Matth. VII, 29. 


QUALIFICATIONS OF THE PREACHER 


355 


§ i. Sacerdotes extradioecesani sive saeculares sive religiosi 
ad concionandum ne invitentur, nisi prius licentia ab Ordinario 
loci in quo concio habenda sit, obtenta fuerit; hie autern, nisi eo- 
rum idoneitatem aliunde conipcrtam habeat, licentiam ne conce- 
dat, nisi prius bonum testimonium super concionatoris doctrina, 
pietatc, moribus a propno eiusdem Ordinario habucrit; qui, gra- 
viter onerata conscientia, secundum veritatem respondere tene- 
tur. 

§2. Licentiam tempestive petere debet parochus, si agatur de 
paroeciali ecclesia aliave eidem subiecta; rector ecclesiae, si de 
ecclesia parochi auctoritati non obnoxia; prima dignitas, de Capi - 
tuli consensu, si de ecclesia capitulari; moderator seu cappclla- 
nus conf rat emit atis, si de ecclesia eiusdem confraternitatis 
propria. 

§3- Si ecclesia paroecialis sit simul capitularis aut confrater¬ 
nitatis propria, ille licentiam petat, qui sacras functiones iure 
per a git. (can. 1341.) 

§ 1. Concionandi facultas solis sacerdotibus vel diaconis Hat, 
non vero ceteris clericis, nisi rationabili de causa, iudicio Ordi- 
narii et in casibus singularibus. 

§ 2. Concionari in ecclesia vetantur laid omnes, etsi religiosi. 
(can. 1342.) 

3. The herald of the Gospel must be a virtuous man. 
“Pectus est, quod disertos facit.” Words which do not 
come from the heart cannot find an echo in the hearts 
of others. How can a man venture to proclaim truths 
which stand in glaring contradiction to his own life? 
Will his hearers be moved? Will he strike their souls 
with terror? Will he make them hate sin and love 
virtue? Hardly, because they will at once respond, 
“Medice, cura teipsum.” To be a good musician you 
must not only know the theoretical rules of music, but 
be able to handle an instrument, so as to lure forth from 
it harmonious sounds, and for this purpose you must be 
gifted with a musical ear. Thus, to preach divine truth 
with success, your very life must bear testimony to what 


356 


PREACHING 


your mouth utters, because life alone is able to produce 
life. “Cuius vita despicitur, restat ut eius praedicatio 
contemnatur.” 4 For a priest’s words to have due in¬ 
fluence on his people, he must be respected by them, not 
only for his official position, but also for his personal 
worth as a man and a Christian. They must believe im¬ 
plicitly in his learning, his judgment, his sincerity and 
consistency, his personal holiness, and his earnest con¬ 
cern for their salvation. They may applaud a facile, 
graceful, sweet-voiced speaker, and bound by the magic 
of his words, they may be forced to weep or to smile at 
his bidding, but when he would persuade them to a 
change of life, to the sacrifice of long-cherished habits, 
to the patient wearing of a crown of thorns—they look 
to the man behind the words, and the final issue generally 
depends, not on what he says, but on what he is. We 
look for light and counsel only to honest, unselfish, re¬ 
liable men, men who speak decisively, but only from ex¬ 
perience and conviction, who are incapable of deceiving, 
whose sterling personal worth has passed into a prov¬ 
erb.” 5 

The minister of God, when about to read the Gospel, 
is directed to pray: “Munda cor meum ac labia mea, 
omnipotcns Deus, qui labia lsaiac proplictac calculo mun- 
dasti ignito, ita me tua grata miscratione dignarc man- 
dare, at sanctum evangelium tuum digne valeam nun- 
tiare.” Pure must be the heart, pure the lips of him who 
acts as a living instrument of the Holy Ghost, as a mes¬ 
senger of Heaven. The preacher ought to suppress all 
thoughts of vain ambition or self-complaisance. Oh, 
how many sermons are wont to be without effect, because 
he who delivers them looks for his own glory instead of 

4 St. Gregory the Great. 5 Eccles. Review, Vol. XXIII, p. 16. 


QUALIFICATIONS OF THE PREACHER 357 


seeking the honor of God! A truly humble man will 
produce wonders, even though his sermons are less elab¬ 
orate in style or less accurate in gesture. 

4. A clergyman who desires that his preaching shall 
bring forth an abundance of fruit, must study. “Nolo 
te declamatorem esse, sed mysteriorum peritum et Sacra¬ 
ment or um Dei tui eruditissimum 6 The truths which 
you preach must have been well pondered; they must 
be stored in your mind so as to constitute a sort of in¬ 
tellectual arsenal, furnishing a variety of weapons, where¬ 
with you may attack the enemy at any time. The 
sources from which you should draw are the works of 
the illustrious theologians of past ages, St. Augustine, 
St. Ambrose, St. Chrysostom, St. Jerome, among the 
early Fathers; St. Thomas, St. Bonaventure, St. Bernard, 
among the Scholastics; Suarez, St. Alphonsus, St. Francis 
de Sales, among those of the later centuries. Also the 
various modern authors should not be lost sight of. 
Three great Cardinals—Wiseman, Manning, Newman— 
have largely contributed towards diffusing Catholic doc¬ 
trine among English-speaking races. No priest familiar 
with the English language should omit to read at 
least some of the works which these great writers have 
left us. 

5. Above all, however, if you are ambitious to become 
a powerful pulpit orator, betake yourself to the study 
of the Bible. In it you will find the Word of God pure 
and genuine, without any human admixture. “Omnis 
scriptura divinitus inspirata utilis est ad docendum, ad 
arguendum, ad corripiendum, ad erudiendum in iustitia .” 7 
It is to be lamented, indeed, that in many sermons 
preached nowadays, you hear a great deal of modern 


6 St. Jerome. 


7 Tim. Ill, 16. 


358 


PREACHING 


science, quotations from poets and profane authors, even 
from the secular press, but not a word borrowed from 
Holy Writ. Need we wonder that people listening to 
this kind of talk become worldly-minded? The tendency 
of the age is to minimize Catholic doctrine, to deny reve¬ 
lation, to extol humanity, to break down the barriers 
erected by natural and divine law. How shall a Catholic 
priest be able to stay this torrent of corruption? Perhaps 
by throwing himself into it and swimming with the cur¬ 
rent? A few have tried it, but they perished miserably. 
The only remedy is to return to that source from which 
a stream of sound doctrine is ever pouring forth, namely, 
Holy Scripture. 

Should any one doubt this, we refer him to the golden 
words of his Holiness, Pope Leo XIII, in his famous 
Encyclical, “Providentissimus Dens” (Nov. 18, 1893) : 

“Atque propria et singularis Scripturarum virtus a divino af- 
datu Spiritus Sancti profecta ea est quae oratori sacro auctorita- 
tem addit, apostolicam praebet dicendi libertatem, nervosam vic- 
tricevnque tribuit eloquentiam. Quisque enim divini verbi spiritum 
et robur loquendo refert, ille non loquitur in sermone tantum, sed 
et in virtute et in Spiritu Sancto et in plenitudine multa. Quamob- 
rem ii dicendi sunt praepostere improvideque facere qui ita con¬ 
dones de religione habent et praecepta divina enuntiant, nihil ut 
fere afferant, nisi humanae scientiae et prudentiae verba, suis magis 
quam divinis argumentis innixi. Istorum scilicet orationem quan- 
tumvis nitentem luminibus languescere et frigere necesse est, ut- 
pote quae igne careat sermonis Dei, eamdemque longe abesse ab ea 
qua divinus serrno po-llet virtute; vivus est enim sermo Dei et ef- 
ficax et penetrabilior omni gladio ancipiti et pertingens usque ad 
divisionem animae et spiritus.” 

6. If your preaching is to be successful, you must be 
a man of prayer. (( In meditatione mea exardescet ignis,” 
says the Psalmist. The great and saintly heralds of the 


QUALIFICATIONS OF THE PREACHER 359 


Gospel who succeeded in carrying away multitudes by 
the power of their speech in bygone ages, were men of 
prayer. In the silent hours which they spent in con¬ 
versation with God, their hearts were filled with a 
burning charity and zeal which shone on their faces when 
they ascended the pulpit. Their ideal in this regard was 
none less than Christ Himself. There is a deep mean¬ 
ing in what the Gospel says: “Jesus, having dismissed 
the multitude, went up into a mountain alone to pray.” 
In the stillness of the night, when every voice was hushed 
and the people lay asleep in their homes, the Son of 
God slumbered not, but was absorbed in profound medi¬ 
tation. He fully realized the evil contained in sin, and 
the misery caused by it. A holy zeal to sacrifice Him¬ 
self for His brethren was the result, and this zeal lent 
wonderful unction to the discourses delivered the next 
day. Let the priest be devoted to prayer and meditation, 
then he will not be at a loss what he shall say to his peo¬ 
ple ; he will not experience any difficulty in finding a 
suitable subject, in getting the right ideas and selecting 
the proper words. His mouth wall overflow with what 
his heart abounds in. As the dew refreshes the plants 
and flowers, which were withering under the burning 
sun, so a Sunday sermon which the pastor has first medi¬ 
tated on himself, will refresh the drooping hearts of the 
people. “No one who has not put it to prac¬ 
tical experience, can understand how the mind ad¬ 
vances in the light of truth, when prayer is mingled with 
study and when the understanding makes frequent ascents 
to God as the author of light and truth and the first cause 
of knowledge. When we think of God, we are on the 
side of truth; thought itself becomes a kind of prayer, 
and God increases our light. What made a St. Augus¬ 
tine, a St. Bernard, a St. Thomas, a St. Bonaventure, 


360 


PREACHING 


and all these holy and luminous doctors of the Church? 
They prayed almost as much as they thought, and their 
thinking was a kind of prayer, because they thought in 
God the Father of lights, and the Word of Truth under 
the movement of the Spirit of the living God helped their 
infirmity. This habit shines forth in their writings as 
in their lives, and their maxims, even when transplanted 
from their minds into ours, have in them a grace and pro¬ 
fundity of inexhaustible truth that illuminates many 
things.” 8 


Article III 

THE SUBJECT-MATTER OF SERMONS 

i. Sermons are delivered to the end that men 
may gain a knowledge of all that pertains to their eternal 
salvation, and that they may act according to this knowl¬ 
edge. The subject-matter, therefore, comprises the 
whole of Christian doctrine. " Docentcs eos servare 
quaecumque mandavi vobis,” Christ said to His Apostles. 
And the Roman Catechism observes: “In eo praecipue 
ecclesiastici dactoris opera servabitur, ut fideles scire ex 
ammo cupiant Iesnm Christum et hunc crucifixum; sibi- 
que certo persuadcant atque intima cordis pietate et re- 
ligione credant, aliud nomen non esse datum ho minibus, 
in quo op or teat nos salvos fieri” 1 

A pastor is bound to preach often on those dogmas 
which every Christian must know, either necessi¬ 
tate medii, or necessitate praeccpti, namely, the mys¬ 
teries of the Blessed Trinity and the Incarnation, the ne¬ 
cessity of grace, the Sacraments, the true Church, the 

s Ullathorne, Ecclesiastical Discourses, p. 173. 

1 Cat Rom., 


THE SUBJECT-MATTER OF SERMONS 361 


necessity and manner of prayer, and the four last things. 
He should likewise make his flock acquainted with the 
ten commandments and the precepts of the Church. 
The sacred liturgy should also be brought within the 
grasp of their mind; the rubrics of the Mass, the cere¬ 
monies of Holy Week, and the rites observed at the 
various blessings should be explained occasionally. In 
speaking of moral subjects, 2 be not satisfied with thunder¬ 
ing against vice and sin, but show the nature of the 
various virtues which people in our days but too often 
neglect,—such as humility, obedience, justice, charity, 
chastity. The best rule will be to follow the Sunday 
Gospel, but make the application of the text so as to 
treat of the whole Christian doctrine within a given 
time, for instance, two or three years. However, you 
may interrupt your order now and then to preach on the 
Blessed Virgin, or on the Saints, or on a particular mys¬ 
tery, whenever a special feast occurs. The Roman Cate¬ 
chism has an excellent plan for Sunday sermons. 

The Fathers of the Second Council of Baltimore justly 
say: 


“Praestantissimum igitur hunc librum [Catechismum Roma¬ 
nian] concionator prac manibus liabeat, saepiusque legendo ac 
meditando terat, ct ex eo turn optima et tutissima vitae christia - 
nae institucndae documenta, turn rerum tradendarum seriem kau- 
riat. Qua ratione capita ddei Catholicae ac morum integra et 
ordinata auditoribus suis explicabit. Nil tamen vetat, quin ordi- 


2 “Narration of vulgar or atro¬ 
ciously wicked occurrences, con¬ 
stantly thundering or threatening or 
punishing, will blunt the finer sen¬ 
sibilities, whilst a mawkish senti¬ 
mentality will cultivate effeminacy 
among the hearers. Especially dan¬ 
gerous, however, are those subjects 


which are apt to draw the will of 
man into sin, for instance, graphic 
descriptions of various vices, too 
plain a description of secret sins 
and of the excuses and means 
which sinners adopt.” (The Priest 
in the Pulpit.) 


362 


PREACHING 


netn hunc abrumpere aliquando liceat, ad Deiparae ac coelitum 
laudes et exempla proponenda, ad Christi patientis ac morientis 
historiam enarrandam, aut ad alia dicenda, quae festi dies, aut 
Evangelii loca quae in sacris peragcndis recitantur, aut alia tem- 
poris et rerum adiuncta suaserint.” 3 

2. In this connection we deem it fit to caution young 
ecclesiastics against certain abuses. The pulpit is both 
a public and a sacred place. Hence all matters which 
concern individuals only, or which are purely secular 
and profane, should be excluded from it. Carefully 
avoid airing your personal grievances. Do not make the 
pulpit a platform of self-defense in thrusting upon the 
public silly tales brought to your ears by old women or 
cranks. 

“Quodsi inter concionatorem et aliquos ex commisso sibi grege 
lites, simultates, iurgia forte extiterint, ipse tamcn, rectene an per- 
peram laesus fuerit, ad privatam iniuriam ulciscendam sacro loco 
et tempore abuti nequaquam audeat.” 4 

If scandals have occurred, and you deem it your 
duty to warn the people, always adhere strictly “ad rem”: 
make no personal allusions, mention no names, make no 
remarks that are apt to throw a slur on private persons. 

“In vitiis inscctandis, gravi quidem et, quoties expedit, acri 
sermone utatur. Neminem tamen adstantium, quae iniolerabilis 
audacia foret, nominatim reprehendat, aut insidiosa verborum 
circuitione ita notet designetque, ut ab omnibus nosci facile 
Possit” 5 

Do not talk about delicate matters in which a man's 
feelings are easily hurt, for instance, national foibles, 

3 Cone. PI. Balt. II, a. 133. 5 Ibid., n. 140. 

4 Ibid., n. 140. 


THE SUBJECT-MATTER OF SERMONS 363 


faults found only with certain classes and professions, 
fashions of dres-s followed by ladies, etc. Be not too 
positive in your assertions, do not call certain actions 
mortal sins if there is room for an excuse. 

“Caveat [concionator], ne cluster a sua ipsius indole, et rigidi - 
orum scriptorum auctoritate motus, tamquam lethalia peccata 
facile quaedam damnet, quae piorum et gravissimorum antisti- 
tum et theologorum iudicio aut nulla reprehensione digna, aut 
toleranda, aut tantum venialia censentur. Unde mala maxima 
et plurima existunt. Licita enim aut minus prava per falsam, ut 
vocant, conscientiam, crimina Hunt gravissima quae in mortem 
animae cedunt.” 6 

In discoursing on dogmatic subjects, avoid subtleties, 
do not touch upon difficulties and doubts which are be¬ 
yond the reach of your hearers, for this may be detri¬ 
mental to the faith, especially of young people. Lay 
particular stress upon divine authority, and do not mini¬ 
mize the Christian dogmas in order to please nominal 
Catholics, who wish to serve both God and the world. 

“Non suum, non ‘verbum hominis, sed, sicut est vere verbum 
Dei,’ annuntiare debet concionator. Idcirco non dubia neque in - 
certa, non sua placita auditoribus proponat, sed certa et vera, 
quae ex sacris libris, eorumque fidissimis interpretibus, Conciliis 
nempe, Patribus, ac Pontificibus depromuntur. . . . Quum de fide 
catholica agit, depositum custodiat, devitetque profanas vocum 
novitates, quibus res ipsae paullatini facile corrumpuntur. Ut 
vetus auctor monet, ‘nove dicat, non tamen nova .’”' 1 

Do not desecrate the house of God by mingling politics 
with your sermons. 

“Multo minus se civilibus aut politicis rebus hnmisceat; aut 


6 Ibid., n. 141. 


7 Ibid. 


364 


PREACHING 


de magistratibus vel rempublicam moderantibus ea, quae aeque 
an inique sentiat, in medium proferat. Quod quidem sine max¬ 
ima bonorum offensione et sacri muneris dedecore fieri nunquam 
potest 8 

Even so-called patriotic harangues should not find their 
way into the pulpit. Let them be consigned to the lec¬ 
ture room and the public hall. Patriotism is hardly lost 
sight of by people in our days. It needs a check rather 
than a stir, lest it turn into chauvinism and race hatred. 

3. Great care, finally, must be exercised in speaking on 
money matters. In this country, where the Church de¬ 
pends entirely on the charity and good will of her mem¬ 
bers, a pastor may be compelled to remind the people oc¬ 
casionally of their duty to contribute to the support of 
ecclesiastical institutions, causes and persons. Whenever 
you deem it necessary to give an admonition of this kind, 
do it from the broad standpoint of faith and morals; do 
not scold, but instruct the people. Show them how and 
why they should be generous, and that a special blessing 
attaches to generosity. Encourage them to give cheerfully 
and from a truly religious motive. Sermons of this kind 
will not fail to produce fruit, provided they do not occur 
too often. Particular statements or remarks of a strictly 
financial character should not be interwoven with the 
sermon; they come under the rubric of announcements. 
These ought to precede the sermon, or still better, be 
made after Mass. Even in the announcements never be 
personal or show a spirit of avarice and greed, especially 
as regards your own income. 

8 Ibid., n. 142. However, if a of worship in public institutions, 
political question should involve the pastor may, nay should instruct 
religious interests, such as the erec- his people on the religious aspects of 
tion of parochial schools or freedom such a question. 


THE SUBJECT-MATTER OF SERMONS 365 


4. A good sermon requires preparation. The priest 
who ascends the pulpit without having carefully consid¬ 
ered what he intends to preach, and without having ar¬ 
ranged at least the substance of his remarks, tempts God 
and dishonors the sacred ministry. 

The manner of preparing a sermon differs according 
to circumstances. We advise young ecclesiastics to write 
out their sermons in full for the first five years after or¬ 
dination, and to learn them by heart. Tiresome as this 
may be, it will accustom you to a habit of study; it will 
help you to observe order in your sermons, and it will 
prevent commonplace talk. The faithful, who have 
been toiling the whole week, absorbed in worldly matters, 
when they come to church on Sunday, have a right to 
hear something to refresh their souls. Do not feed them, 
therefore, with a hastily patched up speech. Cardinal 
Gibbons rightly observes: 

“Imagine a clergyman strutting into the pulpit and in the sa¬ 
cred precincts of the temple before a hushed congregation, deliv¬ 
ering himself in a tiresome and perfunctory manner of some 
commonplace remarks, which the people have heard over and 
ever again; or becoming a Jupiter tonans, making up for lack 
of ideas by a thundering and aggressive voice, or talking through¬ 
out of dollars and cents, without any allusion to the Gospel; or 
indulging in general vituperation; or venting his anger on a par¬ 
ticular parishioner under a thin disguise of language which many 
of his hearers, as well as the object of his assault, can easily pen¬ 
etrate. I can hardly conceive a spectacle more cowardly and con¬ 
temptible than that of an anointed minister taking unwarrantable 
advantage of the immunity which his sacred office bestows on 
him, protected by the armor of his priestly robes, sheltering 
himself behind the breastworks of the pulpit, and pouring forth 
volleys of offensive language, that he would not dare to utter 
to a gentleman on the streets. Such license must arouse in 


366 


PREACHING 


every honest breast sentiments of righteous indignation. The 
people came for bread, and they received a stone. They came 
for peace and consolation, and their hearts were filled with sad¬ 
ness and irritation.” 9 


Article IV 

MANNER OF PREACHING 

I. The first quality of a good sermon is simplicity. 
The minister of God must speak in a language which 
his whole audience is able to understand. The Code 
says: 

§ i. In sacris concionibus exponenda imprimis sunt quae 
fideles credere et faccre ad salutem oportet. 

§ 2. Divini verbi praecones abstineant profanis aut abstrusis 
argumentis communem audientium captum cxcedentibus ; ct evan - 
gelicum ministcrium non in persuasibilibus humanae sapientiae 
verbis, non in profano inanis et ambitiosae eloquentiae apparatu 
et lenocinio, sed in ostensione spiritus et virtutis ex ere cant, non 
semetipsos, sed Christum crucidxum pracdicantes. (can. 1347). 

Too many sermons fail to produce the desired ef¬ 
fect for want of plainness. Lofty thoughts and ingenious 
reflections may be good enough for a lecture held 
before a learned assembly or before professional men. 
A parochial sermon, is intended for all. The wise and 
the ignorant, the rich and the poor, the old and the 
young, men and women, should derive benefit from it. 
“Except you utter by the tongue plain speech,” says St. 
Paul, “how shall it be known what is said? For you 
shall be speaking into the air.” 1 High-sounding words, 
fine phrases, flowery language, long and rotund periods 

9 The Ambassador of Christ, p. 273. 

1 I Cor. XIV, 9. 


MANNER OF PREACHING 


367 


are unintelligible to persons of ordinary capacity, who 
constitute the bulk of the audiences in most of our 
churches. Even the few learned listeners who may be 
able to comprehend the preacher’s meaning, will, it is to 
be feared, rather feel delighted by the style and oratori¬ 
cal display than moved by the truths expressed. 

“Unfortunately, now and then we hear of Catholic 
priests who try to imitate the tricks of Protestant 
preachers. They make it a point to say something odd, 
whimsical, fantastical, and bizarre. A plain sermon in¬ 
structing the ignorant in the truths of Christianity, or 
exhorting evil-doers to repentance, is not according to 
their taste. It would be too commonplace, they say. 
What they want are those oratorical, colored-light pyro¬ 
technics wherein the pulpiteer exploits his facility of 
curious phrase. This, however, makes the exposition of 
divine truth contemptible in the eyes of the serious and 
thoughtful and an object of ridicule to the worldly 
minded.” 2 

St. Francis of Sales, in a letter addressed to an ec¬ 
clesiastic, justly says : “Lengthened periods, polished lan¬ 
guage, studied gestures, and the like, are the bane of 
preaching. The texture of the discourse should be nat¬ 
ural, without useless ornament, without affected expres¬ 
sion. I know that many say the preacher should de¬ 
light; but, as for me, I distinguish and say, that there is 
a pleasure consequent on the doctrine which is preached 
and the impression made upon the hearers; for what 
soul is so insensible as not to feel extreme pleasure in 
learning the way to Heaven, how to gain paradise, how 
to appreciate the love which God bears to us? And 
in order to impart this pleasure all diligence should be 


2 Fortnightly Review (St. Louis, Mo.), Vol. IX, p. 750. 


368 


PREACHING 


used to instruct and to move. But there is another sort 
of pleasure, which oftentimes is an obstacle to instruc¬ 
tion and persuasion—that which results from tickling the 
ear with profane elegance of language and a certain 
balancing of words which is altogether artificial. And 
as to this I say without hesitation, that a preacher should 
not make use cff it because it belongs to profane orators, 
and whosoever preaches in this manner, preaches not 
Christ crucified, but himself. St. Paul detests preachers 
who are ‘prurientes auribus / and, consequently, such as 
are solicitous to please their hearers.” 

2. There is still another fault to be avoided. Some 
priests seem to believe that popular preaching consists 
in using vulgar expressions, in telling witty stories or 
amusing anecdotes. 

“Curet [ concionator ] ne unum vitium effugiendo, in alterum 
incurrat, et sermo eius cx facili in humilem, rudem et incom- 
positum delabatur. Neque, ut plcbecula libentius atque attentius 
audiat, vocibus e platea et trivio haustis utatur, ant iocis et facetiis 
indulgeat. Cui enim ne domi quidem et inter suos scnrram aut 
minium agere liceat, id eum in templo, ipsam prope aram, et 
sacro niunere fungentem facere, maximae impietatis cst.” 3 

“A facetious remark naturally suggested by the occasion may 
be, perhaps, allowed; but to reduce the exhortation to a comic 
scene—as some do by introducing ridiculous trifles or curious 
stories with attitudes and gestures designed to make the audience 
laugh—I do not know how they can reconcile such an exhibition 
with the respect due to the temple of God and to the pulpit 
from which is announced the word of God, and in which the 
preacher fulfills the office of ambassador of Jesus Christ. The 
auditors, indeed, will laugh and be merry, but afterwards they 
will be distracted and indevout, and instead of attending to the 
moral instruction will continue to reflect upon the witticism 
or ridiculous story they have heard.” 4 

3 Cone. PI. Ealt. II, n. 138. 

4 St. Alphonsus, Letter to a Religious. 


MANNER OF PREACHING 


3^9 


A good sermon ought to be not only plain, but also 
logical. The arguments must be marshalled so as to 
make an impression. Proofs based upon the authority 
of the Scriptures should first be adduced, next those 
drawn from the Fathers, finally those which are derived 
from reason;—all to be followed by examples and illus¬ 
trations. Quote the texts of Holy Writ accurately and 
in a manner that is impressive. The transition from one 
point to another must be made naturally, so that each 
part has a close connection with the following. 

3. A sermon should have three great or main divisions: 
(a) the exordium, or introduction; ( b ) the body of the 
discourse; (c) the peroration, or conclusion. 

In the exordium you prepare your hearers for the sub¬ 
ject you wish to speak upon; in the body of the oration 
you dwell upon the subject chosen; in the peroration, 
besides recapitulating briefly what you have said before, 
you add a moral exhortation and an appeal to the pas¬ 
sions. In an ordinary Sunday sermon it may be well 
to observe the catechetical form of question and an¬ 
swer. In a catechism class the answers are given by 
the scholars; in a sermon the preacher, after he has put 
the question, gives the answer himself. This mode 
of preaching is very instructive and productive of splen¬ 
did fruit. 

4. To give effect to your sermon, you require action. 
The tone of your voice, the gestures you make with 
your hands, the motions of your body, must be in con¬ 
formity with what your lips utter. Space does not allow 
us to enter into details. We refer our readers to the 
text-books of rhetoric. It may suffice to quote St. 
Alphonsus: “As regards the voice, the preacher should 
avoid speaking in an inflated tone or in a monoto¬ 
nous and invariably loud tone of voice. What moves 


370 


PREACHING 


and engages the attention of the hearers is, to speak at 
one time in a strong, at another time in a middle, and at 
another in a low tone of voice, according as it suits the 
sentiment that is expressed, but without any sudden or 
violent fall or elevation; now exclaim, now pause, and 
now resume with a sigh. This variety of tone and man¬ 
ner keeps the audience always attentive. The preacher 
should avoid gestures that are affected or oft repeated 
in the same form, or too vehement with much agitation 
of the body. The arms should be moved with modera¬ 
tion; the hands should not be raised above the head, nor 
extended too much sideways, nor held too confined. In 
delivering the exordium, the preacher should remain sta¬ 
tionary; in delivering the first sentence he should not 
use gestures; in the second, he should commence to 
use the right hand, keeping the left resting on the pulpit 
or on the breast. Let him take care not to keep his 
arms too close to the sides, or to raise both at the same 
time in the form of a cross, or to throw them behind the 
shoulders. He should rarely strike them against each 
other or against the pulpit. To stamp the feet is very 
unbecoming. It is a fault to twist the head, or move 
it too often or too violently, or to hold it always raised 
or always inclined upon the breast. The eyes should 
accompany the motion of the head; and hence it is a 
fault to keep them always closed or cast down, or im¬ 
movably fixed in one direction. The preacher should 
never run from one side of the pulpit to the other. He 
should, for the most part, speak from a middle position, 
so as to be seen equally from either side, but it is use¬ 
ful to incline occasionally to the right or left, without, 
however, turning the back in the opposite direction.” 5 


5 Instructions to Preachers, p. 243. 


MANNER OF PREACHING 


37 1 


As to the length of sermons, we wish to state: No 
, sermon should exceed an hour, because this is very 
fatiguing for the hearers, filling them with disgust and 
thus destroying the good fruit. For an ordinary Sun¬ 
day sermon half an hour is fully enough. During the 
hot season, or when it is extremely cold in winter, you 
may be satisfied with ten or fifteen minutes, and for an 
early Low Mass, five minutes are sufficient. 

“Tertio brevis sit oratio evangelica. Non opus est longa con¬ 
done inter missarum solemnia. Neque verendum cst ne cuipiam 
minus placeat brevitas, quant rerum dicendarum gravitas et grata 
quaedam orationis varietas comitetur.” 6 


6 Cone. PI. Balt. Ill, n. 216. 


CHAPTER II 


CATECHETICS 
Article I 

IMPORTANCE OF CATECHETICAL INSTRUCTION 

I. The ministry of teaching the divine truth is not con¬ 
fined to preaching. Sermons are given principally for 
the benefit of adults, whose mental capacity and religious 
training are such as to enable them to listen with profit 
to a public discourse. But what about children? Shall 
they be allowed to grow up without any religious instruc¬ 
tion, or may a pastor safely leave their religious train¬ 
ing in the hands of the parents? Certainly not. “Sinite 
parvulos ad me venire, et ne prohibueritis eos” 1 Christ 
said, thereby insinuating that it is a duty incumbent on 
all pastors of souls to impart divine truth to the little 
ones. 

The religious training of youth is called catechising 
(from the Greek word KaT^av, which means to sound 
or sound into one’s ears). This work is performed both 
in church and in school. It differs greatly from preach¬ 
ing, inasmuch as children cannot be made to learn Chris¬ 
tian doctrine except by a very slow process of 
development. Besides, it is not enough to explain things 
to these little ones; it is necessary also to question them, 
to see whether their mind has conceived the right ideas 
and whether they retain them in their memory. Fi- 


l Matth. XIX. 14. 

372 


CATECHETICS 


373 


nally, the Divine Word must be expounded to them in 
a language familiar to their ears. Childlike words and 
sentences must, as much as possible, be chosen. Not 
solid food, but milk, in a spiritual sense, should be of¬ 
fered to them, just as in the physical and natural order 
mothers first nurse their babes with their own milk. 
St. Augustine calls the catechumens: “germen pium, ex- 
anien novellum, Hos nostri honoris et fructus laboris, gciu- 
dium et corona mea A A priest should always regard the 
little ones of his congregation as the most precious por¬ 
tion of his flock, as tender lambs of which he is the 
shepherd and keeper. 

The teaching of catechism is more important than 
preaching, and also more difficult. It is a humble work, 
which leaves little room for honor and ambition, but 
which for that very reason is all the more meritorious. 
“The instruction of children becomes a grateful task to 
the pastor, when he reflects that he is casting the seed 
of faith in virgin and fruitful soil, where there are no 
briars or weeds of doubt to choke it. The child is 
naturally innocent and artless, open and ingenuous, affec¬ 
tionate and confiding. He accepts without misgiving the 
truths that are taught him. The pastor has, therefore, 
an open and solid foundation on which to rear the edifice 
of faith and piety. Ele has no rubbish of false doctrines 
to clear away before he begins to erect the building. 
He has no obstacles to remove, no sophistries to en¬ 
counter, no prejudices to overcome. In the words of St. 
Peter, his pupils, as new-born babes, receive the rational 
milk without guile, that thereby they may grow unto sal¬ 
vation. They have no more suspicion of any poison 
or error in the food of knowledge given them than the 
infant that is nourished at the breast of its mother.” 2 

2 Cardinal Gibbons, The Ambassador of Christ , 


374 


CATECHETICS 


2. From early times the Church has carefully insisted 
on the education of youth, because if the rising genera¬ 
tion is left in ignorance about what concerns their eternal 
salvation, the future of the Church will be jeopardized. 
Saintly and learned men in all ages, men who were 
regular pillars of theological science, did not consider it 
beneath their dignity to teach little children. St. 
Augustine not only instructed catechumens, but published 
a special book for the use of catechists. This little vol¬ 
ume (Dc Catechizandis Radibus) is still of great value 
and deserves no less admiration than the large theological 
treatises left by the same author. Gerson, the illustrious 
chancellor of the University of Paris, felt proud to in¬ 
struct children in the rudiments of faith. When it was 
hinted to him that this humble work might be derogatory 
to his rank and position, he vindicated himself by his 
beautiful little treatise, De Parvulis Trahendis ad Chri¬ 
stum. St. Charles Borromeo could find no better means 
of reforming his diocese than by establishing a large 
number of schools in which Christian doctrine was im¬ 
parted to the young. St. Francis de Sales acted on the 
same principle, and by his own example tried to foster 
among his clergy a zeal for the religious instruction of 
children. Of this Saint, so dearly beloved and admired 
for his tenderness and meekness, a contemporary re¬ 
marks : 

“I had the happiness of assisting at these blessed instructions, 
and never before did I witness such a sight. The good and 
gentle Father was seated on a raised chair, his little army 
around him. It was charming to hear how familiarly he ex¬ 
plained the rudiments of faith. At each step numerous com¬ 
parisons fell from his lips. He looked at his little crowd, and 
his little crowd looked at him. He became a child with them, 
in order to mould in them the perfect man according to Jesus 
Christ,” 


CATECHETICS 


375 


In our own age who has not heard of those successful 
catechists, Dupanloup, Sailer, Wittmann, Gruber? Du- 
panloup, who, when stationed at the Madeleine in Paris, 
by his wonderful manner of catechizing, attracted crowds, 
not only of young, but also of grown people, speaks from 
experience when he says: “I owe everything to the cate¬ 
chism ; everything for my soul, everything for my min¬ 
istry, everything for my heart; nay, I would even say, 
everything for my career.” We could mention many 
other names, but these will suffice to stimulate in our 
young ecclesiastics a holy ardor for this important func¬ 
tion of catechizing the juvenile portion of the fold of 
Christ. 


Obligation of Giving Catechetical Instructions 

3. It is not left optional to pastors of souls how often 
they shall teach the catechism. The Council of Trent 
says: “Episcopi etiam saltern dominicis et aliis festivis 
diebus pueros in singulis parochiis fidei rudimenta dili- 
genter ab iis ad quos spectabit, doceri curabunt et si opus 
sit etiam per censuras ecclesiasticas compellent, non ob- 
stantibus privilegiis et consuetudinibus 3 The Fathers 
of the Third Plenary Council of Baltimore are emphatic 
in urging all priests who have charge of souls to comply 
with the duty of catechizing, which, they say, can never 
be dispensed with. “Ad rectores animarnm spectat per 
se ipsos pascere gregis sui agnos. Patris nomine prorsus 
indignus foret ille, qui filio fame pereunti panem fran- 
gere inique recusaret. Volumus ergo, ut rectores ecclesi- 
arnm vel eorum vicarii saepius adeant dominicis diebus 
scholas catechismi, ferialibus autem parochiales, ac etiam 
collegia seu gymnasia et academias puerorum et puellarum 


3 Cone. Trid., Sess. XIV, c. 4. 


376 


CATECHETICS 


quae a sacerdotibus non reguntur. Praeceptores sacer- 
dotali charactere non insigniti, sive religiosi sive laid, 
magno equidem sunt adiumento in iuvenum institutione, 
at munus verbi Dei docendi sibi proprium non habcnt. 
( Labia enim saccrdotis custodient scientiam, et legem re - 
quirent ex ore eius.’ ” 4 

4. Some detailed rules regarding the teaching of Chris¬ 
tian doctrine are laid down in the Encyclical Letter of 
Pope Pius X, dated April 15, 1905. Addressing the 
bishops, the Sovereign Pontiff says : 

“Wishing to satisfy the weighty obligations of Our high and 
Apostolic office, and desiring to see uniformity of custom every¬ 
where established in so important a matter, We decree and 
strictly command that in all dioceses throughout the world the 
following regulations be observed and enforced: 

“(1) All parish priests, and in general all to whom the care 
of souls is committed, must teach the catechism to their young 
boys and girls for the space of one hour on all Sundays and 
holydays of the year without exception, explaining to them what 
each is bound to believe and practice in order to attain eternal 
salvation. 

“(2) They shall also, at stated times in the year, carefully 
prepare these children for the Sacraments of Penance and Con¬ 
firmation by courses of instruction extending through many days. 

“(3) Likewise, by means of appropriate instructions and ex¬ 
hortations, given every day during the Lenten season, and, if 
necessary, also after Easter, they shall, but with very particular 
care and diligence, prepare their young people of both sexes 
for a worthy reception of their first holy Communion. 

“(4) Let there be canonical^ established in every parish the 
association commonly known as the Society of Christian Doc¬ 
trine, by means of which, especially where the number of priests 
is small, pastors may secure lay help in the teaching of the 
catechism; these lay teachers should apply themselves to their 
task out of zeal for the glory of God, as well as from a de- 

4 Cone. PI. Balt. Ill, n, 217. 


CATECHETICAL INSTRUCTION 377 

sire to gain the rich indulgences lavishly granted by the Roman 
Pontiffs. 

“(5) In the larger cities, especially where there are public 
academies, colleges, and universities, let religious doctrine classes 
be established for the purpose of teaching the truths of our faith 
and the precepts of Christian morality to the youths who at¬ 
tend public institutions wherein no mention whatever is made 
of religion. 

“(6) And since, in our times especially, those more advanced 
in years stand in no less need of religious instruction than the 
young, all pastors and others having the care of souls shall, 
on Sundays and holydays, at an hour most convenient for the 
majority of the faithful instruct them in the catechism, using 
plain and simple language adapted to their intelligence. This 
is in addition to the usual homily on the Gospel prescribed for 
the parish Mass, and the hour chosen should not conflict with 
that of the children’s instruction. The Catechism of the Council 
of Trent should be followed in all these instructions, which 
ought to be so ordered as to cover in the space of four or 
five years the entire matter of the Apostles’ Creed, the Sacra¬ 
ments, the Ten Commandments, Prayer, and the Precepts of 
the Church. 

“All this, Venerable Brethren, We determine and decree by 
Our Apostolic authority; it will now be your duty, each in his 
own diocese, to put it into effect immediately and in every detail. 
Moreover, it will be incumbent upon you to be vigilant in 
this matter, using your authority unto the end that what We 
now enjoin be not overlooked and forgotten, or, what would be 
just as bad, that it be not put into effect negligently and list¬ 
lessly. Indeed, if you would prevent such a result, you must 
constantly exhort and urge your pastors not to attempt these 
catechetical instructions off-hand, but to prepare for them with 
the utmost care, for thus they will not discourse in words of 
human wisdom, but ‘in simplicity of heart and the sincerity of 
God.’ Let them take pattern by Christ Himself, Who, though 
uttering ‘things hidden from the foundation of the world,’ never¬ 
theless declared all things ‘in parables to the multitudes; and 
without parables He did not speak to them.’ We know, too, 
that the Apostles, who were trained by Our Lord, did the 
same; and St. Gregory the Great used to say that ‘their great- 


378 


CATECHETICS 


est care was to preach to the simple folk the plainest truths, 
things not high and lofty, but such as they could easily com¬ 
prehend.’ And in matters of religion it is not different in our 
day; most men are to be moved and won by what is most 
simple and direct. 

“Now it would be a mistake, and far from Our intention, 
were any one to conclude from what We have said about this 
striving after simplicity in religious instruction, that such man¬ 
ner of discourse calls for no effort, no thoughtful preparation. 
On the contrary, it demands much more than any other kind 
of public speaking. Far easier it is to find an orator who can 
deliver an elaborate and brilliant sermon, than a catechist able 
to give a simple but flawless instruction. Therefore, however 
much one may be gifted by nature with ease in composition 
or fluency of expression, let him nevertheless be persuaded of 
this—that he will never derive any real fruit for souls from 
his instructions on Christian doctrine to children or to the peo¬ 
ple, unless he has prepared himself well by long and careful 
study and meditation. It is a grievous mistake to count on 
the people’s ignorance or slowness of comprehension, and use 
this as an excuse for negligence in the matter of preparation. 
The fact is that, the less cultured one’s audience, the greater 
care and pains must be taken to bring within the reach of 
their feebler comprehension truths most sublime and far above 
the reach of the ordinary intelligence, yet as necessary to sal¬ 
vation for the ignorant as for the learned.” 

Article II 

PERSONAL ENDOWMENTS OF THE CATECHIST 

i. The catechist, as a matter of course, must be pious, 
zealous, and devoted to his work. It is self-evident, too, 
that he must have a thorough knowledge of what he 
intends to teach. Here also applies what we have said in 
an earlier article concerning the requisites of a good 
preacher. 

Apart, however, from piety and knowledge, a catechist 
must be endowed with three virtues, namely: Love, pa- 


ENDOWMENTS OF THE CATECHIST 379 


tience, and gentleness. His love must be that supernat¬ 
ural love which makes him consider each pupil an inno¬ 
cent and immortal soul, destined for heaven, and to be 
led thither by his guidance. Our Divine Saviour fur¬ 
nishes us the best pattern of this love. It was His joy 
to gather the little ones around Him, to speak to them 
as a father speaks to his child, in order to gain their 
confidence, to instill into their young minds the ideas of 
eternal truth, and to implant in their hearts habits of 
virtue. The disciples, feeling indignant at what they 
deemed undue molestation, tried to keep the children and 
their mothers away, but the Master gently reproved them, 
saying: ‘‘Suffer the little children to come unto Me and 
forbid them not; for the kingdom of Heaven is for such.” 
“Amen, I say to you, whosoever shall not receive the 
kingdom of God as a little child, shall not enter into it; 
and, embracing them and laying His hands upon them, 
He blessed them.” 

2. If a catechist is gifted with love, he will not be want¬ 
ing in patience. Not all children are bright, attractive, 
well-bred, but many are dull, ill-bred, talkative, subject 
to evil habits, obstinate, disobedient, lazy. Add to this 
the fact that children often receive little or no education 
at home, that they are surrounded by vicious examples, 
the father, perhaps, being a drunkard, the mother a non- 
Catholic, or, if she be a Catholic, careless about her reli¬ 
gious duties; that their attendance is very irregular on 
account of long distance from church, want of proper 
clothing, etc. It sometimes takes truly heroic courage 
not to become disgusted with certain young boys and girls. 
Again, it is no easy matter to accommodate yourself to the 
capacity of the juvenile mind, to step down from the high 
platform of your own education to the low ground on 
which children move. You may have to repeat things 


380 


CATECHETICS 


again and again, ask one and the same question ten times 
over and in different ways and forms, so that all may 
understand it, not only the intelligent, but also those who 
are less talented. 

3. Gentleness is the third requisite of a good catechist. 
He should be friendly and show a bright countenance. 
Your soul may be ever so much troubled, your mind feel 
ever so deeply pained, do not show your bad humor be¬ 
fore the children. Control your temper and conceal your 
inward sentiments, as a mother is wont to hide the anxi¬ 
eties of her heart before her little ones. Ungentle man¬ 
ners will be at once noticed by the pupils, they will lose 
confidence in their teacher and begin to hate his instruc¬ 
tions. An amiable manner, on the contrary, will attract 
their youthful hearts and make them attend with 
pleasure. 

Article III 

METHODS OF CATECHETICAL INSTRUCTION 
A-GENERAL OBSERVATIONS 

I. Always see to it that the pupils of the catechism 
class pay close attention, and, therefore, insist upon strict 
silence. It will help much to have a certain order and 
fixed places assigned to the scholars. The smaller and 
younger children should sit next to the catechist, the 
older ones farther back, but each should have a 
special place marked out for him. When you are speak¬ 
ing, let your eyes wander over the whole class, for this 
is the best means to keep them attentive. Those who are 
unruly should be quietly called to order. Never employ 
corporal punishment; never strike or slap the children; 
do not dare even to touch the girls. Do not call the chil- 


CATECHETICAL INSTRUCTIONS 381 

dren opprobrious or vulgar names, rather praise and en¬ 
courage them. Little presents in the shape of books, 
pictures, medals, etc., will help to foster diligence, pro¬ 
vided they be given rarely and only to those who really 
deserve them. 

2. Let your voice be moderate. Do not speak too loud, 
or in a shrill tone, or too quickly. Modulate your voice 
according to the nature of the subject upon which you are 
discoursing. If you notice that the children are becom¬ 
ing restless, if they begin to move and to talk, try to find 
out what is the cause. Very likely you yourself are to 
blame. Do not simply preach to your class by doing all 
the speaking yourself; give the children a chance to speak 
by ever and anon interposing questions, especially asking 
those who seem to pay no attention. Occasionally you 
may tell a little story to keep the pupils interested and to 
fix their minds on the matter. 

3. The instruction must be adapted to the age and con¬ 
dition of the audience. It must be given in a manner that 
all can fully understand what is said. The catechism 
or book which is in the hands of the children shows you 
the plan to be followed. Be not satisfied with simply 
impressing the words of the text on the minds of the schol¬ 
ars, but add the necessary explanation. “In catechizandis 
nidibus,” says St. Augustine, “via tritissima tencnda est. 
Quid vero hoc sihi vultf Nihil aliud nisi per analogiam 
singula in libro tantummodo brevissime notata explicare 
et quasi illustrare.” A mere recitation of what the cate¬ 
chism contains is not sufficient; the matter must, as it 
were, be digested. In your language, in your words and 
sentences, accommodate yourself to the manner in 
which the children are wont to think and speak. Do 
not use too many abstract terms, but prefer concrete ex¬ 
pressions. Foreign terms should not be made use of at 


382 


CATECHETICS 


all, or, if used they should be carefully explained. Here 
we have some trouble with our English language: too 
many of its words, derived from the Latin and French, 
are unintelligible to children. Hard as it may sometimes 
seem to find the right expression, still a little experience 
will remove the difficulty. 

Among children a teacher must think and talk like a 
child—in short sentences and in a conversational tone. 
St. Augustine says: 

“Suavius est matri minuta mansa inspuere parvulo filio 
quam ipsam mandere ac devorare grandiora. Non ergo re- 
cedat de pectore etiam cogitatio gallinae illius quae languidulis 
plumis teneros foetus operit et snsurrantes pullos confracta 
voce advocat cuius blandas alas refugientes superbi praeda fiunt 
alitibus.” 

4. The articles of faith must be taught wholly and 
completely, as something which we have to believe because 
God the eternal Truth has told us so. Show the beauty 
and the great advantages of these dogmas by applying 
them to everyday life. When the principal feasts of 
the ecclesiastical year, such as Christmas, Easter, Pente¬ 
cost, come around, give a little instruction on the dogma 
which the feast suggests. Thus you will lead these little 
lambs of the fold to the fountain of life. 

B—SPECIAL RULES 

1. Questioning is an indispensable feature of catechet¬ 
ical instruction. It constitutes, if we may say so, its very 
soul. It must not, however, be done at random, but in 
proper form and according to fixed principles. Follow 
the order of the catechism and insist upon the young 
scholars learning their lessons by heart exactly as they 


METHOD OF CATECHIZING 


383 


are found in the book. Be not satisfied with incomplete 
or mutilated answers. To facilitate matters observe the 
following rules: 

( a ) Let the pupils, either singly or in chorus, read that 
part of the book which they shall have to study for the 
next class. 

( b ) This being done, immediately add what is called 
the verbal explanation, namely, an interpretation of the 
words and sentences. 

(c) In the next class have them recite their lesson and 
examine them on the meaning of the different terms and 
expressions. Ask not only the bright and talented schol¬ 
ars, but also those who are slow and dull. If they give 
a good answer, praise them; if not, help them a little; 
if they have been lazy, punish them, but not too severely, 
lest they become disgusted with religion. 

( d) After the recitation is over, give an explanation of 
the subject-matter. Analyze the various points, render 
them clearer by comparisons or analogies, demonstrate 
the excellence and practical worth of the dogma or pre¬ 
cept. Try to make an impression upon the hearts of your 
young hearers, to win their affection, and to rouse their 
will. Bring forward examples by way of illustration, es¬ 
pecially from Bible history or the lives of the Saints. 
However, let not your discourse become too long, but in¬ 
troduce questions now and then to prevent the children 
from getting distracted. At the next hour examine them 
on the matter thus explained. 

Method of Catechizing 

2. There are two methods of teaching: the synthetic 
and the Socratic. The first means to teach so that the 
pupil simply listens and patiently receives the ideas con- 


384 


CATECHETICS 


veyed to his mind. Naturally, in this case, the teacher 
is supposed to be invested with some authority or intel¬ 
lectual superiority. The Socratic method is that mode of 
teaching by which the pupil himself has to discover what 
he is looking for, ascending step by step until he reaches 
the final goal. The teacher, in this case, merely guides 
by suggestion or by answering questions. The method 
to be followed in catechetical instruction is the synthetic. 
Christian doctrine is based upon divine authority; the 
priest is invested with. power to teach. The children 
respect and honor him. They do not desire to search for 
truth; they expect the priest to tell them what they are 
to believe and to do. The Socratic method may be fol¬ 
lowed but seldom, with advanced scholars. 1 

3. A distinction has to be made between catechetical 
instruction given in school and in church. At the first 
only the children are present, and but one particular class 
or department; in the second, those also participate who no 
longer attend school, for instance, youths up to the age of 
fifteen or sixteen, and even adults, especially the parents 
of the children, may come to listen. In church the priest 
may be somewhat more diffuse in his discourse and insert 
points which are instructive for all, but the instruction as 
such must be given to the children, though on a broader 
scale than in school. 


1 Spirago-Messmer (Method of 
Christian Doctrine, p. 217) speaks 
of three forms regarding teaching. 
He says: “Three principal forms 
may be mentioned for our purpose: 
the lecture form or discourse, where 
the teacher alone speaks and ex¬ 
plains the subject in coherent dis¬ 
course while the pupils listen; the 
question form or dialogue, where 
the teacher asks questions to be im¬ 
mediately answered by the pupils, 


hence both speaking in turn; the 
object form, where the teacher ex¬ 
hibits to the eyes of the children 
the matter to be learned. When 
teaching children, no one of 
these forms may be used exclusive¬ 
ly, but now one, then another, just 
as the catechist perceives that at 
the time being this or another will 
serve its purpose best. As a rule 
the lecture and question forms 
should go together.” 


METHOD OF CATECHIZING 385 

It is an error to believe that the instruction in Christian 
doctrine may be left to school teachers, lay or religious. 
They have no missio canonica, and besides, lack the nec¬ 
essary knowledge. They have not made any theological 
studies, accomplished though they may be in other 
branches. Christian doctrine must not be placed on the 
same level with secular sciences. The teaching of it, first 
and last, belongs to the priest. He should consider it as 
one of his chief duties and visit the parochial school 
under his care regularly on fixed days and at stated hours. 
He should make an agreement with the teachers, 
so that they, as well as the children, are ready when he 
comes. It depends upon the number of pupils and the 
degree of advancement they have made how often re¬ 
ligious instruction should be given by the priest. If the 
classes are large, the pastor should attend to it every day, 
else every other day, or at least twice a week. The school 
teachers may attend to what we may call the technical 
part of religious instruction, namely, the recitation and 
verbal explanation, and this they should do every day, 
say, for half an hour in the morning after school has 
opened. If the classes or grades of the school are not 
very large, it may be advisable to combine two of them 
for catechetical instruction. Things must be arranged so 
that children, during the time they go to school, go 
through the whole catechism and Bible history at least 
twice before they make their first Communion. Have a 
list of each department and do not allow any to absent 
themselves. The school teachers may be consulted as to 
what department the individual scholars should be as¬ 
signed to, but after they have been placed, the teachers 
ought not to make a change of their own accord, but 
should consult the pastor about it. 

4. We desire to add one remark concerning those con- 


3 86 


CATECHETICS 


gregations or missions which have no parochial school. 
Their number, alas, is still very great. The principal 
thing is to see to it that the children get a thorough re¬ 
ligious instruction at their first Communion. Still, it 
would be exceedingly wrong to let them grow up without 
any religious training until they reach the age of ten or 
twelve years, or to leave the whole matter in the hands of 
the parents. Do the best you can under the circum- 
tances. Gather the children in church every Sunday 
at a suitable hour. Divide them into classes or grades, have 
at least two departments, a senior and a junior, and teach 
them yourself. 

In missions that have no regular Sunday service, em¬ 
ploy some lay person, male or female, for the purpose 
of teaching the children of the congregation the catechism 
on Sundays when there is no Mass. Inform the teachers 
as to what they are to do, and supply them with books 
to help them. Men or women willing to assume this 
office and task of charity can be found in almost any 
place; but it is wrong to leave the whole work in their 
hands and to have nothing in the line of religious instruc¬ 
tion for the young except a Sunday school carried on 
by a lay teacher all the year round. A priest neglecting 
his duty to this extent is unworthy of the name of pastor, 
and he will have to answer for many a soul lost through 
his fault. “Neglect of a child is far more pernicious than 
neglect of an adult member. It will be impossible 
for the child to practice religion if he has not received 
a sound religious instruction, and to refuse or neglect 
to give him that instruction is almost identical with 
casting him away from the Church, keeping him from 
God and Christ, and dooming him to eternal perdition.” 2 

The Sunday school is but a poor substitute for that 

2 Luebbermann, The Priest in the Pulpit. 


CATECHETICAL BOOKS 


387 


religious education which a child receives by attending 
a parochial school. Therefore, at missions where no 
parochial school exists, the pastor should, if possible, ap¬ 
point other days besides Sunday for catechetical instruc¬ 
tion ; thus only may he hope to achieve a somewhat satis¬ 
factory result. 

Article IV 

CATECHETICAL BOOKS 

I. Although the catechist by his living word contrib¬ 
utes a great deal towards the religious instruction of the 
children, yet they must have a book which, in a short and 
concise way, contains the principal heads of Christian 
doctrine, and will, therefore, serve them as a guide. 

The two requisites of a good catechism are: theologi¬ 
cal truth and simple language which children can under¬ 
stand. Many catechisms fail in the second requisite, the 
language not being suited to the youthful mind. There is 
a movement on foot to have but one catechism and to 
make it obligatory for the whole Catholic world. A 
preliminary step in this direction was taken by the late 
Pope Pius X. A new and short catechism was pre¬ 
scribed for Rome and its suburban dioceses. Whether 
this or any other catechism will become a standard work of 
its kind and be adopted in all countries, the future has 
yet to show. The Fathers of the Third Plenary Council 
of Baltimore tried to create uniformity in regard to the 
catechisms used throughout this country by issuing the 
following decree: “Statuimus nt comitatus instituatur 
Rmorum Episcoporum quorum crit: i° Catcchismum 

seligere . prout magis necessarium et opportunum 

aestimaverint. 2 0 Opus suum ita perfectum ad coetum 
Rmorum Archiepiscoporum remittere, qui denuo cate - 



3 88 


CATECHETICS 


chismum recognoscent, et typis accurate mandari cura- 
bunt. Hoc catechismo in lucent edito quamprimitm uti 
teneantur omnes animarum curam liabentes, et praecep- 
tores tam religiosi quam laid.” 1 The catechism thus or¬ 
dered was published ‘soon after, but did not meet with 
universal favor. The book was found faulty, where¬ 
fore several bishops hesitated to adopt or prescribe it for 
their dioceses. Hence the question as regards a uniform 
catechism for the whole United States is still in statu quo. 
Wherever the Baltimore Catechism, or any other, has 
been prescribed by the Ordinary, the pastor must use it, 
because the Ordinary’s authority on this head is unques¬ 
tionable. The Baltimore Catechism was intended to be 
obligatory only for English schools and congregations, 
though it was the wish of the prelates that it should be 
translated into other languages and be taught in non-Eng¬ 
lish speaking schools as well. The Council also recom¬ 
mended that religious instruction be given to children of 
foreign parentage both in English and in their mother 
tongue. “Wherever this is not carried out or may not 
be practicable, the catechist may find frequent occasion 
to use both languages in particular instances in the course 
of his instruction. He may illustrate the term in one 
language by the corresponding term in the other language, 
and thus turn the disadvantage into a decided advantage. 
It will, beyond dispute, always be advisable to mention 
the English term along with the other, at least in the more 
important and fundamental doctrines, since these children 
may, as the Council observes, at a future time, be placed 
in circumstances where entire nescience of English reli¬ 
gious terms would entail serious disadvantage.” 2 

2. Together with the catechism, Bible history must be 

l Cone. PI. Balt. Ill, n. 219. 

2 Luebbermann, The Priest in the Pulpit. 


CATECHETICAL BOOKS 


3^9 


taught. Bible history is to the catechism what the book 
of exercises is to the grammar. Both are necessary 
for acquiring a thorough knowledge of religion. In 
primary schools Bible history should furnish the main 
subject of religious teaching, because historical facts are 
concrete things and hence more easily grasped by be¬ 
ginners than abstract doctrines. It will be necessary, 
though, to have a short abstract of biblical stories for 
beginners, or else to select only certain easy and interest¬ 
ing chapters and reserve the rest for the more advanced 
classes. 

We may be permitted to append a few sentences from the 
preface of the English translation of Knecht’s Commentary on 
Holy Scripture: “Bible history, to claim a place in religious 
instruction, must do so only inasmuch as it bears on the doc¬ 
trines of faith. Thus Bible history becomes an object lesson 
in faith, a veritable pictorial catechism. How powerfully, for 
instance, is the truth of an all-ruling Providence illustrated by 
the histories of Joseph and Abraham. Bible history develops 
and expands truth. The texts of Scripture that in the catechism 
stand isolated and shorn of their contexts, are now seen in 
the light of their surroundings and speak to us with a new 
force and meaning. It is clear that Bible history is not to be 
read merely as a story book, that it is to be studied not on its 
own account, but because it imparts life and vigor to religious 
instruction. The first stage in teaching Bible history is the nar¬ 
rative. The teacher tells the story briefly, so as to enable the 
children to see with their eyes and hear with their ears what 
is to be said and done. A story well told is half explained. 
After the story has been told, the children open their books, 
and one or more read it aloud, the teacher adding any further 
explanation that may be necessary. But the impression will 
quickly disappear unless measures be taken to fix it in the 
memory. This is the next process. The repetition in class con¬ 
sists in the children telling the story independently and in a 
connected way. But the deeper meaning of the story is still 
hidden from them. The commentary is the key that opens 


390 


CATECHETICS 


the gate of this wider knowledge. Every Bible story contains 
dogmatic and moral truths. To draw out these truths and to 
bring them vividly before the children is the most important 
part of instruction in Bible history. And this is the function 
of the commentary. In the application the truths elicited are 
brought home to the individual child and are held up to him 
as a rule of life and conduct.” 

Catechetical Literature 

Thein, The Catechism of Rodez. 

Dupanloup, Ministry of Catechizing. 

Luebbermann, The Priest in the Pulpit. 

Hay, The Sincere Christian. 

Keenan, Catechism of the Christian Religion. 

Mrs. Sadlier, Catholic Anecdotes. 

Knecht, Commentary on Holy Scripture. 

Knecht, Praktischer Kommentar zur Bihlischen Geschichte. 

Lambing, The Sunday School Teacher’s Manual. 

Power, The General Catechism Familiarly Explained. 

Gruber, Katechetischcs Handbuch. 

Mey, Vollst'dndige Katcchcsen. 

Girardey, Commentary on the Catechism of Rev. W. Facrber. 

Caferata, The Catechism Simply Explained. 

Deharbe, Erklarung des Katholischen Katechismus. 

Schmitt, Erklarung dcs Mittleren Deharbe’schen Katechismus. 

Jungmann, Theorie der Geistlichen Beredsamkcit. 

St. Augustine, Liber de Catechizandis Rudibus. 

Spirago-Clarke, The Catechism Explained. 

Messmer, Spirago’s Method of Christian Doctrine. 

Baierl, The Creed Explained. 

Nist, The Practical Catechist. 


PART III 


PASTORAL ADMINISTRATION 

CHAPTER I 

TEMPORAL MATTERS 
Article I 

ORGANIZATION OF PARISHES 

I. The United States up to a recent date was called 
a missionary country, because ecclesiastical affairs here 
had not yet obtained that stability and perfect order which 
is found in countries where the Church has existed for 
centuries, and where custom or law has determined in 
full detail all which comes under the head of Church 
government. Plenary and provincial councils, in con¬ 
nection with instructions sent out by the Propaganda, or 
issued by bishops, have removed much of the primitive 
disorder. Moreover, in consideration of the stupendous 
growth of the Catholic Church in America since by the 
erection of the first episcopal see at Baltimore, in 1788, a 
regular hierarchy was established, the Holy See has deemed 
it proper to withdraw the ecclesiastical provinces of this 
country from the jurisdiction of the Propaganda and to 
put them under the immediate rule of the various Con¬ 
gregations and Departments of the Roman Curia. How¬ 
ever, there is yet room for improvement, and most of our 

391 


392 


PASTORAL ADMINISTRATION 


bishops and priests are still true missionaries, whose duty 
it is to organize and build for the future, not only 
to preserve what has been handed down from the past. 
By the oath of fidelity which everyone must take who is 
ordained titulo missionis, a priest is bound to go wher¬ 
ever his Bishop or Ordinary sends him. Following the 
maxim of the Apostle, “omnibus omnia {actus sum ” he 
must be ready to sacrifice his fortune, his health, his per¬ 
son. He must divest himself of any predilection for a 
certain place, of national feeling, especially in mixed con¬ 
gregations, of love of comfort and luxury. If the place to 
which he is assigned is new, he must build it up; if it 
it has been neglected, he must remodel it; if debts have 
been contracted, he must see to it that they are paid, no 
matter whether he will receive any personal advantage 
from his work or not. Success may come later, although 
the one who has done the labor may not derive any per¬ 
sonal or earthly benefit from it. The heavenly recom¬ 
pense promised by our Lord to His faithful servants will 
never fail him. 

2. Not seldom a priest will be forced to lay the foun¬ 
dations of a new congregation. What should be his man¬ 
ner of procedure in such a case? 

First of all it is necessary to have the bishop’s consent, 
which, as a rule should be given in writing. Next, the 
needs and ability of the people must be examined. This 
may be done by a visit to the various houses and to each 
family, or by a public meeting called in a fitting place. 
If the majority, especially the most influential families, 
are against the erection of a new parish, or a division of 
the old one, it may be better either to drop or to postpone 
the matter. When there is a real necessity on account of 
the spiritual wants of the people, it will not be difficult to 


ORGANIZATION OF PARISHES 


393 

get the support of all good persons; a few dissenters 
should not be noticed. 

3. Suppose it has been decided to organize a new 
parish; then the next question is the choice of a suitable 
place. As far as possible the church should be erected 
in the center of the congregation. In cities it is not ad¬ 
visable to build in the business section, or too far off in 
the outskirts, or too near a railroad, or too close to a 
Protestant church, a public school, a jail, or other unde¬ 
sirable place. Choose a corner lot with sufficient ground 
for all the buildings that may be necessary, a whole block 
if you can get it. The ground should not be too low, 
sandy, or marshy. If the property has to be bought, it 
will not be wise to let a mortgage remain on it; pay for 
it in cash if possible. Besides, care must be taken that 
the property is free from all incumbrance. To make sure 
of this, an abstract of title should be procured. The 
deed by which the property is transferred should be 
carefully examined. It should be a deed in fee simple. 
When the congregation has to be incorporated, it must 
be done in the legal title of such corporation, otherwise 
in the name of the bishop, never in the name of the priest, 
unless he paid for the property with his own money. 
After the deed has been drawn up in regular form, it 
must be recorded in the court house of the county within 
which the property is situated, otherwise the transfer will 
not be legal. A copy of the deed should be kept in the 
archives of the congregation; the original must be sent 
to the bishop or his chancellor. 

4. After the site has been selected and procured, steps 
should be taken to collect funds for erecting a church. 
It would be imprudent to contract a big debt at the very 
beginning. Hence, do not commence before you have on 


394 


PASTORAL ADMINISTRATION 


hand at least one-half or two-thirds of the money needed, 
or have it sufficiently secured so that you can get it when 
it is needed. Besides, never go beyond the present wants 
and means of the congregation, but build so that the 
church, school-house, or whatever it is, can be easily en¬ 
larged. In cities it is best to begin by combining church 
and school under one roof. 

The usual way of raising money is to collect from 
house to house. It requires sacrifice on the part of the 
priest, but there is commonly no way to avoid it. A col¬ 
lection tour of this kind will help him to become better ac¬ 
quainted with the members of his parish. Let him at the 
same time take up a census, and try to get an insight 
into the spiritual condition of his flock. 

A census, both financial and spiritual, should be taken 
up in a large congregation with a more or less floating 
population once every year. In small parishes, especially 
in rural districts, where the population is not apt to change 
very much or within a short time, it may be sufficient to 
take up a census once in five years. 

It may be well to collect first from those who are poor 
or not so well off, and afterwards from the wealthier 
members of the congregation, to arouse the ambition and 
zeal of the latter class. When the sums of money 
promised are comparatively large, prudence and economy 
demand that the terms of payment be divided (six 
months, one year, two or three years). You must also 
take into consideration that some may fail or be slow in 
paying their subscriptions. This deficiency will have to 
be supplied by loans, for which timely provision should, 
therefore, be made. It is a wise thing to collect as long 
as the building is in progress, because when it is finished 
the zeal of the people is apt to cool off. 

5. For the building of a church, school-house, parish 


ORGANIZATION OF PARISHES 


395 


house, etc., or any considerable portion thereof (tower, 
sacristy, sanctuary), a plan with accompanying specifica¬ 
tions ought to be drawn by a competent architect and be 
sent to the bishop for approbation. The pastor should 
study the plan and specifications, and let others who are 
competent judges inspect them; often a great deal of 
money and trouble may thus be saved. 

After these preparatory steps have been taken a no¬ 
tice should be inserted in the local papers, inviting con¬ 
tractors and mechanics to figure on the plan, for which 
enough time (about one month) should be allotted to 
them. On an appointed day they should meet together, 
and the pastor, with the building committee, if there be 
one, or with the trustees of the congregation, in presence 
of the superintendent, should open the sealed bids to see 
to whom the contract may most advantageously be 
awarded. There are, however, different ways in letting 
contracts: 

(1) A contract is let for the whole structure or job to 
one person, engaging him to furnish all the material, which 
material, however, must be clearly specified. This is 
the ordinary mode. 

(2) Special contracts are made for the different parts 
of the work—for the masonry, wood-work, painting, 
etc.; in this case each separate contractor must furnish 
his own material. 

(3) The contract is for labor only, the material being 
furnished by yourself. This mode is the cheapest, pro¬ 
vided you have experience in business and are familiar 
with the rules of the trade. 

(4) No regular contract is made, but you yourself 
furnish all the material, hire the workmen, and pay them 
by the day or week. This method may be adopted for 
smaller jobs. 


396 PASTORAL ADMINISTRATION 


A few practical rules are the following: 

(a) Always make a contract in writing, if the amount 
be considerable, and have it signed in presence of two dis¬ 
interested witnesses. 

( b ) Never omit to ask bonds of the contractor, for 
double the amount the work will cost. 

(c) Always stick to the contract; never change it; for 
extra work make an extra contract, otherwise the contrac¬ 
tors are not bound by their agreement and cannot be 
sued in court. 

( d ) Have the payments fixed beforehand, and do not 
pay until the work has been examined by the superin¬ 
tendent and found satisfactory. 

(e) See to it that the workmen are promptly and regu¬ 
larly paid by the contractor, likewise the firms that furnish 
the material; otherwise they will take a lien on the building 
and you may be obliged to pay twice. 

(/) Even though you have a superintendent, watch 
your workmen closely, and have work not properly done 
done over at once. Do not mind complaints raised by 
incompetent members of the congregation. 

( g ) The building committee or board of trustees should 
be heard and consulted, but the pastor should not allow 
them to overrule him. 

(h) Have a clause inserted in the contract that no work 
shall be done on Catholic holydays of obligation. 

( i ) Appoint a date when the work must be finished, so 
that, if it is nat finished, the contractor will lose a certain 
percentage. 

(/) Never pay more than was stipulated, even if the 
contractors, by unforeseen circumstances, have made 
no profit or erred in their figuring. But if they actually 
lost money on the building, it seems fair to compensate 
them, provided it was not their own fault. 


GATHERING OF FUNDS 


397 


Article II 

THE MANAGEMENT OF TEMPORALITIES 
A—THE GATHERING OF FUNDS 

i. A pastor must bear in mind that, as custos ec- 
clesiae, he is responsible not only for the souls en¬ 
trusted to his care, but also for the temporal goods which 
belong to his parish, since they are the means by which 
the principal end, the eternal salvation of men and their 
spritual welfare, is effected. Property being necessary 
for divine worship, the Church claims the right of possess¬ 
ing such as inherent in herself, and independent of all 
civil laws or State grants. Temporal goods belonging to 
ecclesiastical bodies are “res sacrac ” whether blessed or 
not; therefore those who are entrusted with their keeping 
and management, whether priests or laymen, commit a 
sacrilege if, through culpable carelessness or malice, they 
allow these g'oods to be lost or to depreciate in 
value. 

As a rule, all pecuniary means needed for the sup¬ 
port of religion in this country come out of the pockets 
of the people, who, so far, have contributed liberally to¬ 
wards this end and will, let us hope, continue to do so 
in future. Pastors should prudently foster this spirit of 
pecuniary sacrifice, especially among the rising genera¬ 
tion, lest the people grow cold in faith and become indif¬ 
ferent to the Christian heritage of their forefathers. It 
is also incumbent on the pastor to handle the temporalities 
of the congregation or mission with business tact and 
practical wisdom. 

It must be borne in mind that in acquiring funds 
for the support of religion only such ways and means may 
be employed as are neither wrong in themselves, unjust, 


398 PASTORAL ADMINISTRATION 


unfair, scandalous, nor forbidden by diocesan or provin¬ 
cial laws. 1 The principal sources of income for parishes 
and missions are: pew-rent, collections, subscriptions, sale 
of cemetery lots, fairs, picnics, donations. 

2. Pew-rent is the money paid annually by parish 
members for the exclusive right of occupying a seat 
or pew in church during divine service. Custom 
and contract will determine how far this right 
goes; in no case, however, can it be a right of ownership, 
but only of use. Whoever wishes to be an active member 
of a parish, should rent at least one seat. Those who 
refuse to do so, have, strictly speaking, no title or claim 
upon the priest’s ministry, although charity will prompt 
a pastor not to refuse them his services altogether, 
since on such occasions a lost sheep may often be brought 
back to the fold. Provision must also be made for the 
poor who are unable to pay; to them free seats ought to be 
assigned. The rate of pew-rent is to be fixed so that the 
annual amount covers the current expenses, for which 
no other funds exist. Such current expenses are the 
priest’s salary, the salaries of the organist and sexton, or¬ 
dinary repairs, light, fuel, interest, and insurance. The 
rent may vary according to the location of the seats, or it 
may be the same throughout. The terms of payment must 
be arranged beforehand; generally the rent is paid in ad¬ 
vance, and a written or printed receipt is given for each 
payment. In order to insure regularity in this matter, 
it is advisable for the pastor to announce a few weeks 
ahead when the pew-rent will fall due, and to send 
a written notice to those who are in arrears. If this has 
no effect, the pew may be rented to another party. 

3. The second means of obtaining money for church 

1 Cfr. Cone. PI. Balt. Ill, tit. IX, c. 5. 


GATHERING OF FUNDS 


399 


purposes are the collections which take place during divine 
service . A priest performing a sacred function, especially 
when saying Mass, is strictly forbidden to interrupt the 
same and to go collecting through the aisles. This task 
should be left to trustworthy laymen. When a collection 
is taken up for a special purpose, envelopes may be used, 
but not too often (say, once or twice a year). 

4. Subscriptions come next in order. They are resorted 
to when new buildings are to be constructed, when ex¬ 
traordinary improvements are to be made, when debts 
are to be paid off, or any other extraordinary expenses oc¬ 
cur. It is well to explain to the people what the subscrip¬ 
tion is for and how much money you expect to raise. A 
preliminary meeting of the leading men of the congregation 
should be held, to ascertain whether a subscription will 
be practicable. Generally the priest himself will have to 
go around; but if the district is too large, lay collectors 
may be appointed. 

Under the head of subscriptions fall the moneys gath¬ 
ered by societies whose main object is to help the church 
in its financial struggles, such as building associations and 
altar societies. Building associations work well in large 
city parishes, but not so well in country missions. Al¬ 
tar societies should be established in all congregations; 
care, however, must be taken in organizing them. The 
president and treasurer ought to be pious persons 
with business tact, who, moreover, have the confidence 
of the members. The members may also have among 
their duties the sweeping of the church, washing the 
altar linens, sewing and mending articles for the sanc¬ 
tuary, etc. 

5. In some places, the sale of cemetery lots constitutes 
a source of income for the church. No general rule can 
be given here, as everything depends upon local circum- 


400 


PASTORAL ADMINISTRATION 


stances. This much, however, is certain,—the deed 
granted must not convey the right of ownership, but sim¬ 
ply the right of use. The moneys thus received, the 
Council of Baltimore directs, should not be appropriated 
by the priest. 

6. r'airs, picnics, bazaars and other festivals, form 
additional means of enlarging the pecuniary resources 
of a congregation. The Council of Baltimore does not 
forbid them, but tolerates them with certain restrictions; 
priests are warned to be cautious in regard to them, as 
they are fraught with evil. This evil lies in the fact that 
thus the merit of the people is greatly diminished or lost 
altogether, it being not only a work of charity and reli¬ 
gion, but also of personal gain. Again, there is danger 
in the nightly gatherings of young people at dances, etc. 
Only when there is a real necessity should a pastor hold a 
fair or festival, and then use all possible precautions so as 
to lessen the dangers as much as possible. Festivals, ba¬ 
zaars, etc., if arranged for the benefit of a church, are 
simply a minus malum, which may be tolerated, but should 
not be encouraged. Let the priest on such occasions 
watch lest doubtful characters intrude themselves. Have 
a police officer at hand, forbid the sale of liquors, 
eliminate unjust or scandalous games, tricks, etc., and 
never arrange a fair or like amusement during Lent or Ad¬ 
vent, or on Sundays, holydays of obligation or fast days. 
Of course, after it has been decided to hold a festival, 
the pastor owes it to the congregation to work hard 
to make it a success. For this purpose it is necessary 
to reduce the expenses as much as possible and to appoint 
the right persons in the different departments, in order 
that a good profit may be obtained. 

7. As a last monetary source donations may be men¬ 
tioned. Individuals or societies as a body, sometimes 


ECCLESIASTICAL PROPERTY 


401 


contribute to the support of the church by making presents 
in the shape of altars, pulpits, chalices, windows, organs, 
bells, chandeliers, etc. With prudence and zeal a pastor 
ought to be able to arouse a holy ambition or emulation 
among his flock. Occasionally remind those that have 
means to remember the church in their last will. 

B—THE PRESERVATION OF ECCLESIASTICAL PROPERTY 

I. A pastor must not only be industrious in gathering 
funds for his parish, but he must also be careful in pre¬ 
serving whatever has been accumulated in the line of ec¬ 
clesiastical property, whether movable or immovable. In 
most congregations there exists a board of trustees, or a 
committee of laymen, whose office it is to assist the pastor 
in the management of the temporalities. As these bodies 
may become a burden, caution should be used in appoint¬ 
ing or electing the members. 1 In all matters of impor¬ 
tance they ought to be consulted. 

The finances cannot be kept in order unless a written 
record is kept of both the receipts and the expenditures. 
In each parish or mission, therefore, several account 
books (books for pew-rent, collections, journal), should 
be kept. The entries must be made in a legible way, and 
the books be kept in a suitable place in the presbytery, if 
possible, in an iron safe. 

It is well to call a meeting of the trustees every now 
and then. This meeting should be held monthly, quarterly, 
or at least once a year. An annual account or itemized 
statement of all sums of money received or disbursed, 
debts, etc., should be compiled towards the end of the 
year, or at the beginning of the new year. One copy of 
it should be sent to the chancellor of the diocese and an- 


1 Cone. PI. Balt. Ill, n. 287. 


402 


PASTORAL ADMINISTRATION 


other kept in the archives of the parish. The people should 
be kept informed regarding the financial status of the 
parish, either by regular statements read from the pulpit, 
or by printed reports distributed among the pew-holders. 

2. Not only cash money is to be handled carefully, 
but all parish property, movable and immovable, should 
be well guarded and kept in good condition. As to the 
church edifice, it is expedient and necessary to watch 
everything minutely and see that all is in order. The 
roof, the windows, the steeple, the basement, etc., ought 
to be examined every now and then. Repairs ought to 
be made without delay, for every delay will increase the 
cost. 

Next to the church comes the cemetery. It should be 
well fenced in, closed and locked, and the graves, 
walks, trees, etc., carefully kept. Being consecrated 
ground, it should not be profaned by amusements, the 
playing of children, etc. 

The school-house also forms an important object of 
solicitude. The rooms should be arranged so as to ac¬ 
commodate all pupils comfortably and decently. The 
building itself, walls, doors, and windows, no less than the 
furniture, should be kept in such shape as to be a credit 
to the congregation, that no parent may have a pretext to 
send his children to a non-Catholic school. 

Finally, the priest's residence should not be neg¬ 
lected. The different apartments should be clean and in 
good condition. The furniture, being the property of 
the congregation, ought not to be abused. If the house 
is a frame building, it needs a coat of paint now and 
then. The yard, trees, garden, farm, stable, attached to 
the residence, must be well taken care of. Private par¬ 
ties should not be allowed to encroach upon the property 
of the congregation and assume rights to which they are 


PRIVATE FINANCES OF THE CLERGY 403 


not entitled, such as the feeding of cattle, drainage, etc. 
Doings of this kind may cause the property to sink 
greatly in value. Though it is not altogether forbidden to 
sell or rent church property, yet this can be done only 
with certain restrictions. The lease must not exceed three 
years. For the sale of real estate and res pretiosac, or 
placing a mortgage, the bishop’s permission is absolutely 
necessary. 2 Finally, all church property ought to be in¬ 
sured in some reliable company against loss by fire and 
storms. 

C—THE PRIVATE FINANCES OF THE CLERGY 

1. According to the saying of Holy Scripture, “Qm 
altari servit, de altari etiam vivere debet,” a priest, who 
faithfully attends to his charge is entitled to a proper 
living from the revenues of the church. This living 
must be adequate to his position. Since we have no ec¬ 
clesiastical benefices in this country, custom or diocesan 
statutes determine how much those engaged in the sacred 
ministry shall receive. The bishop of the diocese has full 
power to fix the temporal income of his clergy, and no 
priest has a right to deviate from the rule thus established. 
If he does so without special permission, he is guilty of 
theft and sacrilege, and makes himself liable to censure 
and punishment. 

2. The main sources of clerical income in this country 
are the salary, the inra stolae, and donations. In most 
dioceses special laws exist regulating the salary of the 
clergy. In the absence of such laws, custom or a special 
agreement made with the board of trustees will deter¬ 
mine the amount. Care should be taken by each clergy¬ 
man that he gets what is due to him regularly and 

2 Cfr. the Bull " Apost. Sedis,” tab. IV, n. 3. 


404 


PASTORAL ADMINISTRATION 


at the proper season. If he allows his salary to accumu¬ 
late too long (over a year), he will forfeit all title to 
it, unless the Ordinary grants a prolongation. 1 

Iura stolae are the fees or perquisites which the in¬ 
dividual faithful are wont to give in consideration of 
personal ministerial services rendered by a priest. Local 
custom or diocesan rules determine how much the peo¬ 
ple shall pay on these occasions. The rate is to be taken 
at the lowest, and the faithful are not forbidden to 
give more (provided this be done voluntarily), nor the 
clergy to accept more. 

Donations are sometimes made as extras for the tem¬ 
poral support of a clergyman. Such donations in the 
shape of free gifts may be offered by individuals, 
by societies in a body, or by the whole congregation. 
Note, however, that when they do not consist of money, 
but of other things, for instance, a buggy, horse, auto¬ 
mobile, house furniture, vestments, etc., they do not al¬ 
ways constitute a personal present. A priest may be 
given only the right of use with the understanding that 
he will leave the objects to his successor in case of re¬ 
moval. Particular circumstances must be considered to 
determine whether or not such offerings are intended as 
personal and individual gifts or not. Special collections, 
taken up in church with the permission of the bishop at 
Christmas or Easter, rank as donations of which no 
public account need be given. Should the Ordinary for¬ 
bid them, the priest must submit and not appropriate to 
himself any public collection. 

3. Although a priest is free in the management of his 
own pecuniary affairs, yet he must observe the rules of 
prudence and justice. He should not rashly contract 


i Cone. PL Balt. Ill, n. 281. 


PRIVATE FINANCES OF THE CLERGY 405 


debts and pay his creditors promptly. Be not extrava¬ 
gant in spending money, nor enter into wild speculation 
in order to get rich quick. Keep a careful account of 
your private affairs. Do not forget the poor, the Church, 
and works of charity. The Apostle justly remarks: 
“Si quis autern domni suae praeesse nescit, quomodo ec- 
clesiae Dei diligentiam habebit?” 2 The Third Plenary 
Council of Baltimore has an admonition to this effect 
which is worth reading. 3 On the whole, a priest should 
be satisfied with his position and not seek a fat place, 
as they say, this being contrary to the promise he made 
when he entered the ecclesiastical state (“Dominus pars 
haereditatis meae,” etc.), and often leads to false and 
unbecoming transactions, to calumny, hatred, simony, and 
scandal. 


2 Tim. I, 3, 5. 


3 Cone. PI. Balt. Ill, n. 277. 


CHAPTER II 


PAROCHIAL SCHOOLS 
Article I 

THE NECESSITY OF PAROCHIAL SCHOOLS 

I. Whenever possible a Catholic congregation should 
have its own parochial school, which means a school that 
is under the immediate supervision of the pastor, and 
where all the children of the parish receive an elementary 
education in the secular branches, together with sound re¬ 
ligious instruction. The civil government in this country 
does not interfere with Catholics erecting their own 
schools, but neither does it contribute towards their 
erection or support, and hence the burden falls upon 
the Catholic body, in particular upon the parents. The 
fact that our people have to pay a double tax (the tax for 
public schools also being demanded of them) cannot be 
admitted as sufficient ground for not having a Catholic 
school. Neither is the priest allowed to neglect the erec¬ 
tion of a parochial school, or to close one which exists, 
under th^ pretext that it causes him too much extra work. 
Only a moral or absolute impossibility (long distance 
from the church, extreme poverty, etc.), may excuse, 
at least pro tempore . 1 

A priest who has no parochial school in connec¬ 
tion with his church will never know the children of his 
congregation, the most precious part of his flock, as he 

x Cone. PI. Balt. II, tit. VI 
406 


PAROCHIAL SCHOOLS 


407 


ought to know them, and may be forced to see them, one 
after another, fall away from the faith as they grow 
older. 

2. A school which professedly excludes religion from its 
plan of studies, as the public State schools do, cannot edu¬ 
cate youth in a proper manner, for education is more than 
teaching. A man whose intellect and memory are stocked 
with knowledge may have all the vicious propensities 
of corrupt nature left in his bosom. Religion alone is 
able to correct nature. Its influence must, however, be 
brought to bear on a man while he is young, in early child¬ 
hood, and it must go hand in hand with the other branches 
of education, for a tree can be bent only when it is a sap¬ 
ling and not after the trunk has become rigid. The 
average moral standing of children who are sent to a 
public school, where no religion is taught, may not differ 
greatly from the moral standing of those educated in 
a Catholic parochial school; but the difference will be¬ 
come very noticeable in after life. The former will have 
little or no power to resist temptations, whereas the 
latter, through their religious training, will have such 
power. 

“Scientific instruction will give you learned and clever young 
men and women; religious education will give you honest and 
virtuous citizens. Instruction separated from education serves 
rather to fill young hearts with vanity than to discipline them 
aright. It is quite otherwise with a right education. Such a 
training, under the guidance of religion, which is the regula¬ 
tor of the heart of man and the inspirer of pure and generous 
affection, implants and cultivates virtue in the most illiterate 
souls without the aid of much scientific polishing or instruc¬ 
tion.” 2 

3. It seems superfluous to discuss the “school ques- 

2 Cardinal Pecci, afterwards Pope Leo XIII, in a Letlten sermon. 


408 


PASTORAL ADMINISTRATION 


tion,” as it has been completely settled by the ecclesiastical 
authorities. Papal encyclicals, both old and recent, and 
decrees issued by provincial councils and diocesan synods, 
particularly by the Third Plenary Council of Baltimore, 
have put an end to all controversy on this point. Con¬ 
gregations as a whole, and parents in particular, are 
strictly bound (sub gravi) to provide for the education 
of the rising Catholic generation by erecting and uphold¬ 
ing parochial schools wherever it is not absolutely or 
morally impossible. The Council says: 

“I. Prope unamquamque ecclesiam ubi nondum existit, scho- 
lam parochialem intra duos annos a promulgatione huius Con- 
cilii erigendam et in perpetuum sustentandam esse, nisi Epi- 
scopus ob graviores difficult at es dilationem concedendam esse 
iudicet. 

k 

“II. Sacerdotem, qui intra hoc tempus erectionem vel su- 
stentationem scholae gravi sua negligentia impediat, vel post re- 
petitas Episcopi admonitiones non curet, mereri remotionem ab 
ilia ecclesia. 

“III. Missioncm vel paroeciam quae sacerdotem in erigenda 
vel sustcntanda schola adiuvare ita negligat, ut ob hanc supinam 
negligentiam schola existcre non possit, ab Episcopo esse repre- 
hendendam ac quibus efhcacioribus et prudentioribus modis pot¬ 
est, inducendam ad necessaria subsidia conferenda. 

“IV. Omnes parentes Catholicos prolem suam ad sclwlas pa- 
rochiales mittere teneri, nisi vel domi vel in aliis scholis Ca- 
tholicis Christianae hliorum suorum educationi sufficienter et evi- 
denter consulant, aut ob causam sufhcientem, ab Episcopo ap- 
probatam, et cum opportunis cautionibus remediisque eos ad 
alias scholas mittere ipsis liceat. Quaenam autem sit schola 
Catholica Ordinarii iudicio dchniendum rclinquitur .” 3 


3 Cone. PI. Balt. Ill, n. 199. 


MANAGEMENT OF SCHOOLS 


409 


Article II 

THE MANAGEMENT OF PAROCHIAL SCHOOLS 
A-EXTERNAL MANAGEMENT 

1. The money needed for the erection and maintenance 
of parochial schools within the limits of the United 
States must be procured in the same way as funds for 
other ecclesiastical purposes. The house and its furni¬ 
ture are usually paid for from the receipts of a special 
collection or subscription. The salary of the teachers in 
many parishes is made up in part by the monthly dues 
gathered from the pupils attending the schools. The 
amount of these dues should not be too high (fifty cents 
the highest). If the total sum does not suffice to de¬ 
fray the expenses, the rest may be supplied by money 
taken from those church funds which are not destined 
for a particular purpose. Persons who have no children 
to send to school should be induced, nevertheless, to con¬ 
tribute towards its support, because the parochial school 
is no private concern, but a quasi-essential part of the 
parish, in which all members ought to take an active 
interest. 

2. The Fathers of the Third Plenary Council of Balti¬ 
more highly recommend, nay indeed, urge the establish¬ 
ment of free parochial schools and also indicate the way 
to go about it, when they say: “Let the laity provide 
a sufficient and generous support for the schools. For 
this end they will unite their forces so as to be enabled 
to meet at all times the expenses of the parish and of the 
parochial school. Let the faithful be admonished, either 
by pastoral letters or by sermons or private talks, that 
they gravely neglect their duty if they do not provide, 
according to their means and power, for the Catholic 


I 

410 PASTORAL ADMINISTRATION 

schools. Especially ought those to be made to realize this 
obligation who rank above others in wealth and influence. 
Let parents, therefore, promptly and gladly pay the small 
monthly fee which it is customary to charge for each 
pupil, and let the other members of the parish not refuse 
to create and increase the fund which is required for 
the support of the school. All—be they parents, or 
other heads of families, or young men with an income 
of their own—should be ready to enroll themselves as 
members of a society which we earnestly recommend to 
be established in every parish, already introduced in some 
and freely blessed by the Holy Father, calculated to 
make the schools free, at least in part, by the regular if 
modest contributions of its members.” 1 

In lieu of the tuition-fee method and societies estab¬ 
lished for the purpose of supporting the parochial school, 
the endowment plan has been adopted in quite a number 
of places, especially in large cities. 

3. Besides the question of providing the necessary 
funds, some other external matters are worthy of con¬ 
sideration. Thus, the school-house should be near the 
church, on ground not too low or damp, lest the health of 
the children be injured. Light, heat, and ventiliation 
deserve special care. The furniture should be neat, clean, 
and commodious. The walls should not be left bare, but 
covered with maps, charts, pictures, etc. As a matter 
of course, there should be a crucifix in every school 
room. Separate toilets should be provided for both sexes 
and located in places neither too conspicuous nor too 
hidden. Two play-grounds also are indispensable, one for 
girls and one for boys; likewise a constant supply of 
fresh drinking water. 


1 Cone. PI. Balt. Ill, n, 202, 


MANAGEMENT OF SCHOOLS 


411 


B-INTERNAL MANAGEMENT 

I. After the school house has been erected, the pastor 
cannot afford to sit down and let the school run itself, 
just as if it had to become a success by sheer necessity. 
From the moment a congregation has been provided with 
a parochial school, the pastor must assume the office of 
superintendent or principal. The superintendent of a 
school is its controlling and directing head. His influ¬ 
ence should be felt thoughout the whole school, in all 
classes and grades, by teachers as well as by pupils. He 
should, therefore, endeavor to acquire, by study and ob¬ 
servation, those qualifications which will enable him to 
be a leader in the educational sphere. By advocating 
the parochial school system, by commanding the Cath¬ 
olic laity to establish and maintain their own separate 
denominational schools, the clergy owe it to the Catholic 
body, to parents and children alike, to make these schools 
efficient in every respect, and able to compete, if not in 
exterior equipment, at least in efficiency, with the public 
schools. 

The pastor is responsible for all this. Upon him it 
will mainly depend whether the parochial school will 
flourish or not, whether it will be a credit or a disgrace. 

“Sacerdotes . . . in cura animarum saepe saepius de gravissimo 
suo erga scholas officio in colloquiis et collationibus cum fratribus 
consilia conferant. Scholas suas sicut pupillas oculorum suorurn 
diligant, eas frequenter, unamquamque earum semel saltern in 
hebdomade invisant et inspiciant, puerorum monbus invigilenjt, 
selum eorum congruis mediis stimulent, catechismum et histo- 
riam sacram ipsi per se doceant, aut certe ut a magistris sodalibus 
congregationum rite doceatur, efheiant; ceteris studiis autem at - 
tentos oculos advertant, examinationibus publicis semel vel etiam 
bis in anno scholas suas notitiae hdelium subiiciant ac favori 
commendent. Operccm dent ut in scholis adhibeantur semper 
libri a Catholicis scriptoribus concinnati. Sanctis motivis ducti 


412 


PASTORAL ADMINISTRATION 


haec omnia curent, insuper scientes non fore, ut ad rectoratum 
inamovibilem vel alind munus promocveantur, si partes suas erga 
scholas adimplere neglexerint” 2 

2. It is to be lamented that our Catholic schools as yet 
lack complete organization. We have schools, but we 
have as yet no uniformity in education. Successful at¬ 
tempts to accomplish this object have been made in some 
dioceses; but not in all. In most places our Catholic 
schools are still like scattered sprigs, left to themselves, 
allowed to live or die, just as circumstances may shape 
themselves. The duty incumbent on the local pastor is 
consequently all the heavier and more important. By his 
zeal and wisdom he must supply whatever is wanting in 
the general organization. Hence the following sugges¬ 
tions seem to be in order: 

The success of the priest’s efforts in school work and 
the education of the young is largely dependent upon 
the assistance he receives from the teachers. In most 
of our schools religious, male and female, are employed 
as teachers. There can be no doubt as to their 
enterprise or their devotion to the cause of education. 
Wherever our schools have been successful, it is at¬ 
tributable mainly to the self-sacrificing spirit with which 
religious of both sexes have labored for them. But, 
unfortunately, good will is one thing, and ability another. 
The teacher must have a knowledge of the subject-matter 
taught and of the science and art of teaching. This 
is a weak point in some of our schools. The superiors 
of religious communities now and then send out members 
who, though they may be exemplary men or women, lack 
the qualities of a teacher. This may serve the religious 
community, for which each school is a source of income, 


2 Ibid., n. 201. 


MANAGEMENT OF SCHOOLS 


4i3 


but it injures the school and is a misfortune for parents 
and children. The religious garb, piety, devotion, and 
good example, are certainly a great help in the work of 
education, but they cannot supply the absence of knowl¬ 
edge or teaching ability. It is wrong to entrust the pupils 
of a Catholic school to young, untrained and inexperi¬ 
enced novices or candidates. The pastor, on whom the 
management of the school depends, should, consequently, 
refuse teachers who are not fit, and not accept them 
even on trial. However, it must be borne in mind 
that school standards differ. What suffices in one, may 
be insufficient in another. But no school, even in the 
most remote rural district, should be permitted to become 
a field of experimentation for a religious community. 

3. Another weakness lies in the frequent change of 
teachers, especially religious. It cannot be avoided al¬ 
together ; but care should be taken to have matters so 
arranged that at least no change is made by the superiors 
without the pastor’s express consent. The best way is 
to make a contract, if possible in writing, with a clause 
to the effect that teachers cannot be removed except for 
specified reasons. 

Lay persons should never be engaged as teachers with¬ 
out a written contract by which they bind themselves to 
stay for a certain term*. 

4. The school hooks also deserve careful attention. In 
a Catholic school only Catholic books should be used, 
by which we mean books that breathe a Catholic spirit 
and not merely have a Catholic title page. After a cer¬ 
tain series of books has once been introduced, no change 
ought to be made except for grave reasons. Never should 
the teachers be allowed to change books without the 
consent and approbation of the pastor or the school com¬ 
mittee, if there be one. 


414 


PASTORAL ADMINISTRATION 


5. A school, to be well managed, must be divided into 
grades. The teachers may do this themselves at the be¬ 
ginning of each scholastic year, but the pastor should 
be present when it is done, or else request from the 
teachers a complete and detailed report of the grading 
done by them. 

6. As to the plan of studies, nothing definite can be 
said, since it depends largely on circumstances. The plan 
made out by teachers must be examined by the pastor 
as superintendent. In quite a number of schools a 
great mistake is made by teaching things which properly 
belong to high schools and academies, but not to parochial 
schools, which are essentially elementary schools, in 
which the children are expected to learn the elements 
of knowledge (reading, writing, arithmetic, geography, 
history, and perhaps, drawing and vocal music), 
besides Christian doctrine, but nothing more. If the 
pupils receive a sound and thorough instruction in these 
branches, the school fulfills its duty. Teachers, espe¬ 
cially w'omen and religious, are sometimes ambitious to 
have many items on their plan of studies, and the more 
high-sounding the name, the more it gratifies them. 
Such abuses should be stopped by the pastor at the very 
beginning. A fixed programme should be prepared for 
each class or grade, and for a certain term (say, a month 
or a quarter), and no deviation from it should be per¬ 
mitted, except after due consultation with the pastor. 
Only by united efforts like these may the school be ex¬ 
pected to prosper and become what it ought to be—a 
primary school for all the children of the parish, not a 
high school or academy for a few. 

7. To ascertain how the school works, the pastor must 
visit the different classes at stated hours, if possible every 


MANAGEMENT OF SCHOOLS 


4i5 


day. The object of his visits should be not only to give 
religious instruction, which is his exclusive right, but co 
make general observations, to watch both teachers and 
pupils, and to ascertain the standard maintained, the prog¬ 
ress made, the defects that may have crept in, etc. For 
the same purpose he ought to meet his teachers in con¬ 
ference from time to time. Finally, public examinations, 
to which the parents or the school board, if there be one, 
are invited, should be held once or twice a year, and 
monthly or quarterly bulletins or testimonials be given 
to each child. All this will be of great help. 

8. A school managed in this way is undoubtedly a 
burden to the priest. However, it is a burden made 
light by a success which facilitates his other ministerial 
functions and labors. Priests who do not do their duty 
in regard to the school, fail in an important charge of 
their pastorate, for no portion of the flock needs such 
tender and steady care as the young. We ought to learn 
from our enemies, who spare neither money nor labor to 
make their schools flourish. 

9. Some priests give as an excuse for not attending 
to the school that they lack sufficient theoretical and 
practical knowledge of pedagogy. This assertion is not 
always unfounded, but the conclusion drawn from it is 
wrong. What follows from it is that the priest who is 
unable to superintend a school, should make himself ac¬ 
quainted with the science of pedagogy. To superintend 
does not mean to make the teacher a tool, but to have 
a keen perception of all that concerns the school, all that 
contributes to its welfare, to direct and to guide. 
A year or two of practical work, if theoretical knowl¬ 
edge by reading good books on education is added, will 
not fail to give a priest sufficient experience. 


416 PASTORAL ADMINISTRATION 


C—REWARDS AND PUNISHMENTS 

1. Although it is greatly to be desired that man should 
do his duty simply for the sake of a good cause, yet it 
is not wrong to look forward to a reward. Especially 
children and young people cannot be well trained un¬ 
less a reward of some sort is held out to them as an 
incentive. It helps to stir their ambition, zeal, and ap¬ 
plication. They become accustomed to what in after 
life will be a blessing to them,—namely, untiring labor. 
No reasonable objection, therefore, can be raised against 
this feature of education, provided a moderate use is 
made of it and due discretion is employed. 

Rewards should be given sparingly, lest they become 
common and cease to have their effect. Besides, only 
true merit, such as application or industry in learning, 
or good conduct, should serve as a basis; not talent alone, 
or personal predilection, or external reasons, such as the 
wealth or influence of the parents. 

As to the particular manner in which rewards may be 
given, no general rule can be laid down, except that they 
should be proportioned to age, sex, and the work per¬ 
formed. 

2. As the hope of receiving a reward stirs ambition 
and helps to make children good, so the fear of punish¬ 
ment stays wickedness and prevents children from 
doing wrong. But to attain this purpose it is necessary 
not to overstep certain limits which prudence and experi¬ 
ence suggest. Punishment presupposes guilt. For want 
of talent, for weak memory, for deficiency in judgment, 
involuntary forgetfulness, or accidental damage, a pupil 
deserves not punishment, but rather sympathy and kind 
advice. Moreover, punishment in school has but one ob¬ 
ject, i. e., correction. The teacher, in punishing, does 


MANAGEMENT OF SCHOOLS 


4i7 


not resemble the judge, but the physician. Men are not 
wont to apply to the physician for every trifle, and so 
also school children should not be punished for every 
little fault. Medicine must not be turned into daily food. 
It is much better to educate by good example and appeal 
to self-respect. 

Due regard must be paid to individual character and 
circumstances, and the punishment shaped accordingly. 
Thus it makes quite a difference whether an act was 
committed through wickedness or carelessness; whether 
the offense is a first or second offense; whether the 
delinquent shows sorrow and shame or not. and so forth. 

3. Punishments may be classified in the following man¬ 
ner : 

(a) Reproof. This has many degrees. It may be ad¬ 
ministered by a look, a gesture, a movement of the head 
or hand, or in words. It may be done privately or 
publicly. In no case, however, should it become an in¬ 
sult through the use of opprobrious names. 

( b ) Separation from the rest of the class. This pun¬ 
ishment is fit for quarrelsome, talkative children, but only 
for those of young age and for a short time. 

(c) Confinement after school hours. This punish¬ 
ment should be resorted to only for real mischief, great 
neglect in studying, and the like, and always under the 
supervision of the teacher. 

( d ) Imposition of tasks. If writing is imposed it 
should not be excessive, but in proportion to the nature 
of the fault. 

(e) Corporal punishment. Some reject this alto¬ 
gether. No doubt it is an extreme means, and must not 
be employed except in extreme cases and for grave 
moral delinquencies, such as lying, stealing, impurity, 
obstinacy, and stubbornness. As a matter of course, it 


418 PASTORAL ADMINISTRATION 


is applicable only to younger children (up to ten or 
eleven years), and to boys rather than girls. A priest 
must never punish girls in this way, since it is against 
clerical decorum. The children ought not to be injured 
in their health by corporal punishment, and the civil laws 
must also be respected. 


CHAPTER III 


SPIRITUAL DIRECTION 
Article I 

PARISH SOCIETIES 
A—SOCIETIES IN GENERAL 

I. The Church, being a living body, cannot sustain 
her life unless the individual members be mindful of 
the obligations they have, each in his own sphere, and try 
to exercise a wholesome influence upon one another. 
To effect this and to facilitate the great aim which Jesus 
Christ has entrusted to His Spouse, it has been customary 
from Apostolic times to divide the work and assign to 
each one of those engaged in the sacred ministry a 
certain definite portion or field of labor. This is the 
origin of dioceses, parishes, congregations, etc., which, 
in the form in which they exist to-day, are the result 
of historical evolution, but as to end and essence are 
the natural outgrowth of that ecclesiastical organism 
which was instituted by the Saviour Himself. A parish 
priest, pastor or rector, as the people are wont to call 
him, after he has been assigned to his post by the proper 
authority, is bound in conscience to watch over the spir¬ 
itual welfare of his flock. Both individuals and the 
parish as a body come under his care. Leaving aside 
for the present the question what is to be done with the 
individual, we shall discuss the means by which the spir^ 

419 


420 


SPIRITUAL DIRECTION 


itual standard of the whole congregation as a body may 
be enhanced. The most effectual means of this kind to¬ 
day are societies. 

2. Societies may be formed in different ways and for 
different objects. There are societies of men belonging 
to certain professions,—for example, business men, lit¬ 
erary men, etc.,—with solely temporal objects. These 
do not come within the jurisdiction of the Church at 
all. Then there are secret societies more or less op¬ 
posed to religion. These have been condemned by the 
Church. Again there are societies composed of Cath¬ 
olics only, but with no decidedly religious object. Toward 
these the Church remains indifferent. Finally, there are 
“Catholic societies,” to which only practical Catholics 
may belong, and which profess to foster faith and 
morals in some particular sphere. They may be formed 
so that all Catholics, irrespective of diocese or parish, 
can join them, or that only the members of a certain 
parish may belong to them. The latter are called parish 
societies, and the parish priest is the natural ruler and 
leader of them, inasmuch as, without his consent or ap¬ 
probation, no society of the kind may be erected, or, if 
erected, continue to exist. 

It may be theoretically disputed whether it is wise 
to have Catholic societies within the limits of a parish. 
Practically, however, the question has been settled. At 
least in city parishes of considerable size societies are 
a relative necessity because without them many Cath¬ 
olics will remain isolated and are easily caught by soci¬ 
eties which are hostile to Church and religion. The chil¬ 
dren of light ought to learn from the children of dark¬ 
ness. If the latter use all sorts of attractions to draw 
people into their camp, the former should do the same 
in their own way, and concentrate the conservative and 


PARISH SOCIETIES 


421 


Catholic forces, which are in the individuals, into a com¬ 
mon union or body and thus remove all evil influences 
by concerted action. The number of Catholics annually 
lost to the Church in cities and towns is' great; but it 
would be still greater if zealous priests and pastors had 
not built a bulwark around their flocks in the shape of 
parochial societies. These societies at times give rise 
to difficulties, but the disadvantages are, on the whole, 
outweighed by the good effected. The management and 
direction of societies demands extra labor on the part of 
the priest, but no work should be too hard for a man who 
is filled with zeal for the house of God, the best orna¬ 
ments of which are faithful, virtuous souls. 

3. A Catholic priest ought not to allow himself to be 
surpassed in zeal by Protestant ministers and agents of 
secret societies. Hence we deem it proper to make a 
few suggestions concerning the management of parochial 
societies: 

(1) Societies are free organizations, and therefore no 
undue influence should be used to compel people to enter 
them. The best means of promoting and propagating 
them is the good example of the members. 

(2) Caution must be exercised in admitting new mem¬ 
bers. Only those should be chosen whose antecedents 
give a sufficient guarantee that they will be a credit to 
the society, for a Catholic parish society is no means of 
reforming people. All who are not practical Catholics, 
or who belong to a secret lodge, or who have given 
public scandal, must be excluded. 

(3) Equal vigilance must be exercised in expelling 
from the ranks of a society those who prove to be trouble¬ 
some, or who do not by their conduct show that they 
are ready to foster the ends for which the society has 
been organized. 


422 


SPIRITUAL DIRECTION 


(4) No society will prosper unless the members meet 
at stated times, for both religious exercises and social 
gatherings, to discuss matters pertaining to the organiza¬ 
tion. Regular attendance should be secured by roll-calls 
or other means. The meetings must not be called too 
often; they must be held on the proper day and at the 
proper hour. They should be made interesting, so that 
all the members will be eager to attend. Therefore, it is 
important to employ a variety of religious exercises. The 
address given by the priest, instead of being a sermon 
or commonplace talk, should be a well-prepared lecture 
on subjects which are apt to compel attention. Such 
are social problems,, historical topics, etc. The so-called 
question box may also prove useful for this purpose, es¬ 
pecially with young ladies’ societies. 

(5) All parochial societies must have a clause in their 
constitution or by-laws by which the members are obliged 
to go to holy Communion in a body at fixed times, cir¬ 
cumstances determining how often and when. 

(6) All societies have need of pecuniary resources. 
The money should be put into the hands of a treasurer 
chosen by the members. He should be a trustworthy per¬ 
son and be requested to give a full account at the meet¬ 
ings. It is bad policy on the part of the pastor to assume 
the office of treasurer himself, to divert the moneys gath¬ 
ered by societies from the ends for which the society has 
been established, except perhaps on some special occasion, 
when the members by a unanimous vote decide to make a 
donation to the church, school, etc. 

(7) The election of the various officers should take 
place without interference from outsiders. Even the 
priest should not use his influence, except in a general 
way. Officers are to be elected by secret ballot, and, as a 


PARISH SOCIETIES 


423 


rule, should serve only one term, so as to avoid jealousy 
and ill-feeling. 

B.—PARISH SOCIETIES IN PARTICULAR 

Parish societies must be divided according to sex 
and age. Men and women, the younger and the older 
portion of the congregation, should have their separate 
organizations. Following this principle, every large city 
parish could and should have at least four distinct societies, 
one for the young men, one for the young women, one 
for the married men, and one for the married women. 

1. young men’s societies. —No class of people de¬ 
serves more attention and care on the part of the parish 
priest than the young men, for no class is exposed to 
greater dangers regarding faith and morals. These dan¬ 
gers to-day are so great that it is almost a wonder if 
a young man does not fall away from the Church. Cler¬ 
gymen in charge of souls who see this and remain 
idle are not doing their duty. The objection sometimes 
made that the young men will desert the Catholic cause 
in spite of all exertions, does not avail, because even if the 
percentage saved were rather small it would be worth the 
labor and trouble, since the future of the Church will de¬ 
pend greatly upon it. 

(a) Father Valuy, S. J., in a small book written for 
priests says: 

“Man is the head of the family, the ruler of society, the 
king of creation. In the measure in which we fail to make the 
spiritual needs of men our work, in the same measure will they 
get into the way of caring for neither priest nor religion. What 
sort of being will man grow to be if we occupy ourselves solely 
with the saving of women ? A being the like of whom has never 
been seen in this or any age or country, a being without God 


424 


SPIRITUAL DIRECTION 


and without the thought of a future life, whose only habits 
will be those of violence and whose only desire that of creating 
disorder. Society in turn will speedily become a repulsive aggre¬ 
gation of covetous and jealous mortals, with only one purpose 
in life, that of accumulating wealth as a means to gratify the 
baser passions. To what, then, will our ministry be reduced 
in a multitude so degraded? Simply to the routine of baptizing 
and marrying and burying, and possibly we may not always 
have even this to do. But is this the ministry of building up 
established by God to generate Jesus Christ in souls, to nourish 
and strengthen His life in them? If you do not set to work 
upon men, you are building on a foundation of sand. You 
may devote your energies to the children, but will they follow 
a different mode of life from that taught them by the example 
of their fathers? You may beautify your churches and richly 
adorn them, but what will be the good of it? In a little while 
there will be no worshippers, none to listen to your preaching, 
no, not even penitents at your confessional or communicants at 
the Sacred Table.” 

(b) To induce the young men to start or enter a so¬ 
ciety of their own, the priest should visit them in their 
homes or places of work, and try to gain their confidence 
by friendly and familiar conversation, lest they feel re¬ 
luctant and prefer to remain at a distance from the clergy. 
In order that such a society may flourish and succeed, 
it should have assigned to it a special hall or room 
where the members may meet and amuse themselves with 
innocent sports and games. This feature is necessary 
to counteract the evil influence to which our young men 
are exposed in public places of amusement. Prudence, 
however, suggests that we commence on a small scale 
and enlarge only gradually, lest the expenses run too 
high and deter many from joining. Order must be kept 
up as to the days, hours and seasons of the meetings, 
and hence the officers entrusted with the management 
should be reliable men, not too young, in whom the others 


PARISH SOCIETIES 


425 


have confidence and whom they will respect. The pastor 
should visit the young men in their hall frequently, speak 
to them kindly, encourage them, but, as a rule, he should 
not take part in their games or sports. 

(c) It helps a great deal towards keeping up the in¬ 
terest in the society, if a special address in the form of 
a lecture is given from time to time to the members 
by the pastor or some other clergyman. On this occasion, 
and on this occasion only, the members may be allowed 
to bring with them their non-Catholic friends. It is an 
abuse to arrange mixed meetings of Catholics and Protes¬ 
tants in the hope of making converts, or mixed meetings 
of both sexes in order to open the way to Catholic mar¬ 
riages. Scandals will usually be the outcome of such 
gatherings. 

( d ) In regard to the reception of the Sacraments, we 
should advise pastors not to ask too much of the young 
men. It is better to demand little and be strict in en¬ 
forcing it. In most cases the pastor ought to be satis¬ 
fied if the young men go to confession and receive Holy 
Communion in a body four times a year. To secure 
regularity various methods may be resorted to, for in¬ 
stance, small cards or tickets collected by the secretary. 
Absentees should be admonished, but not dismissed, except 
after repeated warnings. A prudent pastor will not fail, 
by kind words, to keep such as are wanting in regularity 
within the ranks of the society. 

2. girls’ societies. —The most important parish 
society, next to that of the young men, is that of the 
young women. It is usually erected as a sodality of 
the Blessed Virgin under various titles (Immaculate Con¬ 
ception, Annunciation, etc.). All the girls of the parish, 
from the time they are dismissed from Sunday school 
or Christian doctrine class until they get married, may 


426 


SPIRITUAL DIRECTION 


and should belong to it. Circumstances often render 
it difficult to have a young men's society in the parish, 
but a young women’s society can always be started, and 
no parish, no matter how small in size, ought to be 
without it, at least in cities. The female sex has a 
natural tendency towards religion and works of piety. 
The pastor need but foster this spirit, and he will not 
experience serious difficulties in getting a flourishing 
young women’s sodality. However, he should be care¬ 
ful to observe a certain sobriety and dignity in word 
and action in dealing with these spiritual children, lest 
they lose the respect they owe him and by too great 
familiarity give cause for jealousy, envy, slanderous 
talk, and even scandal. 

(a) The young ladies’ society ought to meet once a 
month, on a Sunday or week-day. The members may 
first convene in church (before the Blessed Virgin al¬ 
tar), and have some religious exercises consisting of 
prayer, singing, and a short address made by the priest. 
The subject of this address should be adapted to the 
peculiar wants of the hearers (mixed marriages, com¬ 
pany-keeping, vocation to the religious state, helping the 
poor, etc.). It is important to foster in the members 
those virtues which befit their age and sex, such as mod¬ 
esty, humility, obedience, charity, etc. Afterwards they 
may meet in some other convenient place (school room, 
basement, parsonage) for the transaction of business and 
other matters which can not be dealt with in church. 

(b) It is proper to furnish this society with a well 
selected library, containing books that are fit to be read 
by Catholic maidens. As to the reception of the Sacra¬ 
ments, it is customary to oblige the members of the so¬ 
dality to monthly communion. On this occasion they 
should wear a medal or badge, and make a short thanks- 


PARISH SOCIETIES 


427 


giving in a body after receiving. Finally, it helps to 
draw attention to the society and to gain members, if 
at marriages, funerals, etc., of sodalists, care is taken to 
display some special pomp and solemnity. To secure the 
blessing of Heaven, it is also proper to have a Mass said 
once a month for the society. The stipend should be 
taken from the society’s funds. 

3. societies of men. —The third society deserving of 
the pastor’s attention is that of the men, comprising the 
male portion of the parish which is married, or, if un¬ 
married, at least of an advanced age. 

(a) There are different ways of starting such a so¬ 
ciety. Either establish a society with a purely religious 
end (Holy Name society against cursing, etc.) or form 
a union with a temporal appendix in the shape of mutual 
aid in sickness or death. This latter may be preferable 
because it is highly practical and invalidates all the ex¬ 
cuses which are commonly made for joining secret lodges 
with life insurance. 

( b ) It must be borne in mind, however, that many 
Catholic mutual aid societies have recently had financial 
trouble. The basis on which they built their calculations 
has proved faulty. Bishop McQuaid of Rochester a 
good many years ago pointed out the weak spot when he 
said: 

“Catholic fraternal organizations followed the lead of non- 
Catholic ones and blundered as they had blundered. Experi¬ 
ence soon taught both that they were making promises which 
could not be kept; knowingly to make such promises is crim¬ 
inal, as any master of moral theology can decide. The organ¬ 
izers of fraternal organizations were in good faith. They judged 
that by keeping down expenses along many lines, there would 
be no need of charging for insurance the heavy premiums re¬ 
quired in the old-time companies. To some extent this was 


428 


SPIRITUAL DIRECTION 


true, but not to the extent guessed at. When time demonstrated 
to the fraternal organizations that their rates of assessment were 
too low to enable them to keep their promises to their members, 
they called to their assistance, in a national congress, profes¬ 
sional actuaries, who, after a diligent examination of the rate 
of mortality in fraternal organizations, based on the reports 
of said organizations during the years of their existence and 
determined on the life expectancy for each from 18 to 49, 
on this calculation decided the amount to be paid in each monthly 
installment on a safe and permanent rate. From this rate, de¬ 
cided on by competent experts, there can be little deviation.” 

(c) It is advisable to have a special clause inserted 
in the constitution, giving to the priest or local pastor 
the right of attending and presiding at the meetings,, 
even though he be not a member. The meetings may 
be held once a month. Those who belong to the society 
should go to Communion in a body, with badges or 
regalia, four times, or at least three times a year (during 
the Christmas or Easter season). 

( d ) A remark may be added here about temperance 
societies. Temperance societies, if well conducted, will 
not fail to do much good amongst the members of the 
parish. Their object is to foster sobriety and modera¬ 
tion in the use of intoxicating liquors, which object is 
very laudable and has the approbation of the highest ec¬ 
clesiastical authorities . 1 There are two ways of estab¬ 
lishing such a society, either as a total abstinence union 
or as a league of the cross. The former obliges its mem¬ 
bers to abstain from the use of liquor altogether, the 
latter only aims at doing away with excesses, especially 
the pernicious custom of treating. The means adopted 
by both are the pledge (an oral or written promise), 
prayer and the Sacraments. The pledge is merely ac- 


1 Cone. PI. Balt. Ill, n. 262. 


PARISH SOCIETIES 


429 


cidental or subordinate, and may be taken also by those 
who do not belong to the society. It alone will not 
keep a man sober; the spiritual aid offered by Christ 
and His Church must be added. Therefore, the mem¬ 
bers of a temperance society should say a special prayer 
every day and receive holy Communion in a body at 
fixed times. 

Pope Pins X, in a letter addressed to the President of the 
Catholic Total Abstinence Union of America, under date 
of July 10, 1906, heartily endorsed the work done by this As¬ 
sociation and at the same time granted the following indulgences: 

(1) A plenary indulgence under the usual conditions to each 
member on the anniversary of his admission. 

(2) A plenary indulgence to all members at the hour of death, 
provided they have confessed and received the Holy Eucharist, 
or, if this be impossible, provided they make an act of contri¬ 
tion and invoke the name of Jesus orally, or at least in their 
hearts. 

(3) A plenary indulgence on the principal feast day of the 
Union, determined by the vote of the members and approved 
by the bishop of the place which is the center of the Union, 
provided the members observe the required conditions and visit 
each his parish church at any time between the first vespers of 
the feast and sundown of the following day. 

(4) An indulgence of seven years and seven times forty days 
on four days in the year, selected in the above manner by the 
Bishop, provided each one visits his parish church and prays 
for the intention of the Sovereign Pontiff. 

(5) All these indulgences can be applied as suffrages to the 
poor souls in purgatory. 

( e ) In German congregations the “D. R. K. Central- 
Verein” will work well. It is a mutual aid society spread 
over the whole United States. It has existed for a long 
time, has always been loyal to Catholic principles, and 
has done great good, of late years especially in the field 
of social reform. 


430 


SPIRITUAL DIRECTION 


(/) Whilst speaking of societies of men we feel im¬ 
pelled to add a few remarks regarding certain kinds of 
Catholic societies which have attracted public attention 
within late years. We mean the Catholic Foresters, 
Knights of Columbus, and several others of the same 
stamp. They have spread far and wide, and many look 
upon them as the only Catholic societies that are up to 
date. This, no doubt, is an exaggeration. However, we 
concede that they have done a great deal of good. The 
Knights of Columbus, for example, contribute freely to 
benevolent purposes, endeavor to relieve the poor and 
suffering, use their powerful influence towards obtain¬ 
ing for Catholics the political and social rights of which 
Protestant ignorance and bigotry now and then attempt 
to deprive them. In the State of Massachusetts, some 
time ago, they secured religious liberty to the inmates of 
public institutions. The residents of several cities 
are indebted to them for several thousand valuable Cath¬ 
olic books, which they succeeded in placing on the shelves 
of the public library and for special catalogues of these 
books printed under their auspices. 

Some feel inclined to consider all these societies of 
modern type fads which, like other products of the day, 
will grow for a while and then go out of fashion. Per¬ 
haps this is going to be their lot. However, in the mean¬ 
time, as long as they exist, shall we oppose them? This 
does not seem to be prudent. The Church, in considera¬ 
tion of the services which they have so far rendered to 
the Catholic body, should take these organizations un¬ 
der her tender care, guide and correct them, that they 
may keep on in the right way. Yet whilst we encourage 
the members to do good and to help the Catholic cause, 
let us not be blind to certain abuses connected with 
these societies. 


PARISH SOCIETIES 


43i 


Some find fault with the secrecy which these societies 
observe in their meetings. But this secrecy is not abso¬ 
lute, because they are ready to disclose their plans and 
designs to the ecclesiastical authorities, whenever the 
latter request them to do so. 

Another charge made against these societies is that in 
their rites and ceremonies there occurs a great deal of 
foolish mummery apparently borrowed from the Masonic 
lodges. This charge is more serious. The members tell 
us that they do not attach any mysterious meaning to 
these rites, as is done in Masonic circles, but have adopted 
them only as humorous diversions such as the lodges are 
wont to afford. Catholics, they argue, will thus be kept 
away from Masonic societies. We cannot accept this 
view. There is danger lurking here. There is reason to 
fear that our Catholic people will become too familiar with 
the forms and rites of Masonic societies. By and by 
they may begin to believe that there is no essential dif¬ 
ference between the so-called Catholic secret societies and 
Masonry. Plere indeed is a duty for the clergy. 
They should induce the leaders of these societies to drop 
all objectionable features. College boys may be per¬ 
mitted to indulge in a certain amount of tomfoolery, but 
men of mature age and sober judgment ought to keep 
aloof from it. Priests may join such a society only 
on condition that they will not be compelled to take 
part in any ludicrous performance, because this is 
incompatible with clerical dignity. 

A further complaint made against these societies is 
that they indulge too freely in worldly amusements, such 
as dances, excursions, and the like, and do not observe 
the laws of the Church, diocesan statutes, etc. We do 
not know how true this is. But if it be so, we believe 
the clergy is largely to blame. Wayward children 


132 


SPIRITUAL DIRECTION 


ought to be set right; they should be warned, re¬ 
proved, and in case of necessity, punished. We know 
there are obstacles in the way. Priests, such is the sad 
fact, do not all act on the same principles. Some 
are too lax, whereas others are too rigorous. Let all 
pastors of souls who have any dealings with these so¬ 
cieties keep up friendly relations with the members, in 
particular with the leaders, and try to turn them into 
agencies for good. 

4. societies of women. —Besides the young women’s 
sodality, there should also be a society for the married 
women. It may either be connected with the altar so¬ 
ciety, especially in small parishes, or be altogether sep¬ 
arate. In the latter case it might be erected under the 
title of “Christian Mothers’ Union,” “Rosary Society,” 
“St. Ann’s Society,” etc. In one way or another it can 
be established in almost every congregation. 

The Society of Christian Mothers is a canonical con¬ 
fraternity and care must be taken to have the rubrics and 
rules, as prescribed by the Congregatio Rituum, closely 
observed. Its object is to foster in Christian mothers 
those virtues which they need in the education of the 
young. The married women, when they form a band or 
union, should receive the Sacraments in a body once a 
month, or at least every other month, and have a meeting 
just as often, with a conference given by the pastor on the 
obligations of their state of life. 

Article II 

CONFRATERNITIES AND PIOUS ASSOCIATIONS 
A—GENERAL RULES 

I. What is meant by a Confraternity? A Confrater- 


CONFRATERNITIES 


433 


nity is defined as a union with a distinct name or title, 
which has been erected with the special approbation of 
the Ordinary of the diocese, consisting of a number of 
Catholics leagued together for some particular exercises 
of devotion or works of Christian charity. 1 

A Pious Association differs from a Confraternity in 
that it does not need the special approbation of the Or¬ 
dinary, but only a general concession or mere toleration. 
This strict line of demarcation does not, however, seem 
to be drawn at present. Hence what we say here applies 
more or less to both kinds of organizations. 2 

2. Unlike parish societies, which are limited to the 
membership of the parish, Confraternities and Pious As¬ 
sociations, though attached to a parochial church, are en¬ 
titled to enroll any Catholic who is willing to submit to 
the constitution and rules by which they are governed. 

3. The bishop of the diocese alone is iure ordinario 
authorized to erect a pious union. The vicar general 
or any other official cannot justly exercise this right, ex¬ 
cept he be delegated by the bishop. The superiors of 
some religious orders have obtained from the Holy See 
the privilege to establish certain Confraternities, not only 
in their own churches, but also in those of which the 
secular clergy or some other religious community have 
charge. In fact, the erection of some Confraternities is 
reserved to the respective order with which they are 


1 "Coetus honestorum ac piorum 
hotninum qui cum permissu ac auc- 
tortate sm Ordinarii sub quodam 
titulo praecise ad pietatis et cari- 
tatis officia exercenda se congre- 
gavit(Instr. Eystett.) 

2 The Code says (can. 707): 

§ 1. Associationes fidelium quae 
ad exercitium alicuius operis pieta¬ 


tis aut caritatis erectae sunt, nomine 
veniunt piarum unionum; quae, 
ad modum organici corporis sini 
constitutae, sodalitia audiunt. 

§ 2. Sodalitia vero in incremen- 
turn quoque pv.blici cultus erecta, 
speciali nomine confraternitates ap- 
pellantur. 


434 


SPIRITUAL DIRECTION 


affiliated. However, the bishop of the diocese must al¬ 
ways give his consent. 

Confratemitates nonnisi per formalcm erectionis decretum 
constitui possunt; pro piis autem unionibus sufUcit Ordinarii aP- 
probatio, qua obtenta ipsae, licet morales personae non sint, 
capaces tamen sunt obtinendi gratias spirituals ae praesertim 
indulgentias. (can. 708). 

4. Confraternities cannot be erected in chapels of nuns, 
except in such as are intended for women or such as 
are limited to prayer and spiritual ministrations. 

In ecclesiis vel Oratoriis religiosarum Ordinarius loci permittere 
potest erectioncm associationis mulierum tantum aut piae unionis, 
quae nonnisi precationibus incumbat et gratiarum dumtaxat 
spiritualium communicatione gaudent. (can. 712, § 3). 

Again, it is forbidden to have more than one Con¬ 
fraternity of the same name and title in one and 
the same church or in two churches that are situated 
close to each other. Formerly, the Holy See did not 
permit the erection of more than one Confraternity of a 
given title in one and the same town or city. However, 
this law has been modified of late. It is now left to 
the judgment of the Ordinary to decide whether there 
is sufficient distance between the churches. As a rule, 
they ought to be two or three miles apart. Care should 
be taken not to have too many Confraternities, even 
though they be of a different name and nature, in one 
and the same parish, because this is apt to give rise to 
jealousy and to divide the spiritual forces. 3 

5. What about the indulgences? To secure these and 

3 The Code says (can. 711): sum sit aut iure cautum, ne erigan- 

§ 1. Plures confratemitates vel tur neve approbentur in eodem loco; 
piae uniones eiusdem tituli ac in- si vero agatur de magnis civitatibus, 
stituti, nisi id eis specialiter conces- id licet, dummodo inter ipsas in- 


CONFRATERNITIES 


435 


other graces different methods may be followed. The 
simplest way is to send a petition to the Holy See. But 
there are certain associations called Archconfraternities, 
located at diverse centres, Rome, Paris, etc., to which a 
series of indulgences has been granted for an indefinite 
period. They are authorized to affiliate to themselves 
other Confraternities of the same name and title. This 
affiliation gives the members a right to all the indulgences 
bestowed upon the Archconfraternity. Moreover, if a 
religious order has been empowered by an Apostolic 
Brief to erect a Confraternity endowed with indulgences, 
these indulgences are communicated at the very moment 
when the canonical erection takes place. Finally, a few 
Confraternities (for example, that of the Blessed Sacra¬ 
ment) have indulgences attached to them in such shape 
and form as to entitle the members to participate therein 
at once without any further formality. 

6 . A Confraternity or Pious Association must have 
a leader or president, that is to say, a priest who is en¬ 
trusted with the spiritual direction of the members. The 
local pastor is not the ex-officio director. The director 
is appointed by the bishop, who is free to select any 
clergyman whom he deems fit for the charge. 

The priest thus appointed is authorized to receive new 
members, but he cannot subdelegate others, nor has he 
the power to bless articles of devotion and attach indul¬ 
gences to them without a special faculty. That faculty 
may be obtained either from the superior of the religious 
order with which the Confraternity is connected, or from 


tercedat conveniens, iudicio Or- 
dinarii loci, distantia. 

Canon 712, § 3: 

In ecclesiis vel oratoriis religio- 
sorum Ordinorius loci permittere 


potest erectionem associationis mu- 
liernm tantum, aut piae unionis 
quae nonnisi precationibus incum- 
bat et gratiarum dumtaxat spiritu- 
alium communicatione gaudeat. 


436 


SPIRITUAL DIRECTION 


the director of the Archconfraternity with which it has 
been affiliated. 

7. In mission countries which are under the spiritual 
jurisdiction of the Congregation of the Propaganda, 
bishops often receive special faculties empowering them 
to erect in their dioceses almost all Confraternities that 
have been approved by the Holy See. The canonical 
erection made by virtue of such an Apostolic faculty 
implies the bestowal of the indulgences attached to 
the respective Confraternity. These ample and extraor¬ 
dinary faculties are not given in the same form to all 
bishops. The Roman Curia is inclined to make distinc¬ 
tions according to the peculiar needs of a country, prov¬ 
ince, or diocese. 4 

8. Almost all Confraternities nowadays have a sort 
of initiation rite, which is more or less solemn accord¬ 
ing to circumstances. This rite, having received the ap¬ 
probation of the ecclesiastical authorities, ought to be fol¬ 
lowed, although any form of enrolling members will suf¬ 
fice, provided no essential point is omitted. 5 


4 The faculty usually reads like 
this: “Facultatem concedimns eri- 
gendi intra fines suae dioecesis, ex¬ 
cept is locis ubi adsunt Regulares ex 
pnvilegio sui Ordxnis eiusmodi fa- 
cultate gaudentes, quascunque pias 
Sodalitates a S. Sede approbatas 
usque adscribcndi utriusque scxus 
Chnstifideles ac benedicendi coro¬ 
nas et scapularia earumdem Sodalita- 
turn propria cum applicatione omni¬ 
um indulgentiarum, quas Summi 
Pontifices praedictis Sodalitatibus, 
coronis et scapularibus impertitr 
sunt, exceptis Confraternitatibus SS. 
Rosarii, in quibus ut fideles indul- 
gentias etiam peculiares lucrari vale- 
ant, quae competunt Confraternitati¬ 
bus erectis auctoritate Magistri Gen- 


cralis Ordinis Praedicatorum, ad 
eundem recursus habendus est.” 

5 The names of the new members 
must be duly registered in a spe¬ 
cial book, if they desire to gain the 
indulgences attached to the Confra¬ 
ternity. This is evident from the 
following decree: “Quaeritur, utncm 
in iis sodalitiis, quae sollemnem 
aliquem receptronis ritum adhi- 
bent (ut Congregationes B. Mariae 
Virginis), confratres hoc sollemni 
tnodo a legitimo Sodalitatis praeside 
recepti lucrari possint indulgentias, 
licet in libro Sodalitatis non in- 
scribantur? Resp.: Negative, si aga- 
tur de Confraternitatibus proprie 
dictis.” 


CONFRATERNITIES 


437 


B-SPECIAL NOTES 

I. THE CONFRATERNITY OF THE SACRED HEART OF 

« jesus.— The devotion to the Sacred Heart of our Blessed 
Lord and Redeemer is one of the most popular forms of 
Catholic worship. Ever since the Godman Jesus Christ 
deigned to appear to His faithful spouse, St. Margaret 
Mary Alacoque, to reveal to her the mysteries of His love, 
pious people have vied with one another in paying homage 
to the Heart “that has so loved man.” 

(a) Father Noldin justly says: 

“In the age in which our lot is cast, mankind is so engrossed 
with material interests that men do not hesitate to renounce 
all hope of a blissful eternity, if they can but gain the world 
and enjoy all that it offers. The devotion to the Heart 
of Jesus is the devotion needed in our day, it is the di¬ 
vinely appointed means of remedying the evils, supplying 
the religious necessities of the present time; it is an antidote 
against the poison of pride and sensuality, a cure for cold¬ 
ness, indifference, unbelief. We can certainly render no greater 
service to our Lord than by making this devotion our 
own and propagating it to the utmost of our power. Its 
history amply demonstrates that He has its extension much 
at heart; He would not have appeared so often to Bl. 
Margaret, He would not have instructed her Himself in every 
particular concerning it, He would not have made such great 
and glorious promises to those who should practice it, had 
He not regarded its adoption and extension as a matter 
of vital importance. And who is to spread it if priests do not? 
Consequently two of the promises He makes are exclusively 
for priests. ‘Those who labor for the salvation of souls/ our 
Lord says, ‘shall receive a peculiar facility for touching the 
hearts of the most hardened sinners and shall in general meet 
with wonderful success in their work, if they have a profound 
devotion to the Heart of Jesus/ Again, He promises that the 
names of all persons who take pains to spread this devotion 
shall be inscribed upon His Heart, never to be effaced. One 
would think this first promise would be sufficient to inspire 


438 


SPIRITUAL DIRECTION 


men with ardent zeal for the devotion, yet our Lord adds no 
less a promise than the grace of final perseverance, predestina¬ 
tion to eternal felicity, for those who faithfully practice and 
diligently spread this devotion. A precious privilege indeed.” 

( b ) In order to promote the devotion to the Sacred 
Heart of Jesus among his parishioners, a priest can use 
no more effective means than a branch Confraternity 
of the Sacred Heart. That he may succeed in this pious 
undertaking, he must first make the people thoroughly 
acquainted with the matter. Let him deliver a series 
of discourses on the subject and try to arouse his flock 
to a deep love of our Holy Redeemer. The praise which 
the Roman Pontiffs have given to this Confraternity and 
the graces and privileges which they have bestowed upon 
it, should be well explained, so that the faithful will 
appreciate the Association and deem it an honor to be 
received into it. 

After a sufficient number, let us say, a dozen or more, 
have expressed their wish to join the Confraternity, steps 
should be taken towards the canonical erection. Recourse 
must first be had to the bishop. As soon as he has given 
his consent, the Confraternity may be established. 
After a lapse of time, when the priest sees that the mem¬ 
bership is increasing and the Confraternity bids fair to 
become a solid body of pious worshipers of the Sacred 
Heart, application may be made to the Archconfraternity 
at Rome (S. Maria de Pace) to obtain a diploma of af¬ 
filiation. 

“For this purpose,” says Father Noldin, “a written request 
in Latin must be forwarded to the secretary, enclosing the epis¬ 
copal certificate and the customary fee of six francs. When the 
diploma of aggregation is received, it must be laid before the 
bishop for inspection. These formalities having been gone 


CONFRATERNITIES 


439 


through with, the reception of the members may take place. 
Although any one may inscribe the names in the register, the 
new members can only be admitted by a priest who is em¬ 
powered to receive them. Any one desiring to become a mem¬ 
ber must, if possible, make application in person. No fee is 
to be charged for admission and inscription in the register of 
the Confraternity, but a voluntary offering may be made for 
defraying expenses, or for the services of the Church. It is 
not compulsory, but highly advisable, to give every associate 
a certificate of admission, so that he may always have a me¬ 
mento, as well as a list of the rules of the Confraternity and 
the indulgences attached to it.” 

2. THE APOSTLESHIP OF PRAYER. —The ApOStleship of 
Prayer stands in close relation to the Confraternity of the 
Sacred Heart. It is a pious association founded for the 
purpose of promoting the glory of God and the salvation 
of souls by devout supplication and other works of piety. 
It was started in the year 1844 in the south of France, 
whence it soon spread all over the world,, 

(a) There are three classes of associates. The first 
is made up of those who make an offering of their 
daily prayers, works and sufferings in union with the 
Sacred Heart to further all the intentions which our 
Lord Jesus Christ is constantly presenting to His 
Heavenly Father in Holy Mass. The second class is 
composed of those who, besides, recite one “Our Father” 
and ten “Hail Marys” every day for a special intention 
proposed to them at the beginning of each month. This 
intention is generally approved by the Pope. The third 
class consists of persons who add to the duties of the 
first and second degree the monthly communion of repara¬ 
tion, to appease the anger of God over the sins erf men 
and to remove the obstacles which render our prayers less 
effective. 

(b) The officers of the organization are: The Gen- 


440 


SPIRITUAL DIRECTION 


eral of the Society of Jesus, who is ex-officio the Gen¬ 
eral Director, but as the centre is at Toulouse (France), 
he delegates one of the Fathers who reside at that place 
to take charge of the matter. This Father appoints the 
diocesan directors, who must be approved by the resp. 
Ordinaries. The diocesan director with the Ordinary’s 
consent selects the local directors. These local directors 
are authorized to receive new members. They may also, 
if they deem it wise or necessary, appoint promoters. 
The latter, as the name indicates, are charged with the 
duty of keeping up the spirit of piety and prayer among 
the members and are expected to work in the interest of 
the Apostleship by winning new candidates. 

(c) That the Apostleship of Prayer is worthy of the 
support given to it by the Roman Pontiffs may be seen 
from its wondrous effects. The Messenger of the Sacred 
Heart, which is the official organ of the society, abounds 
in examples that tend to demonstrate what a power the 
prayer of those who are united in the Lord has. 

“The priest who is keenly alive to the evils and needs of the 
day and desirous to aid in curing them,” says Fr. Noldin, 
“will not fail to introduce the Apostleship of Prayer among 
his flock and do his utmost to propagate it. Both faith and 
experience teach us clearly and plainly enough that interces¬ 
sory prayer exercises an almost incalculable influence over the 
course of events and the life of the Church at large. Instant, 
persevering prayer is indispensable if the religious indifferentism 
and the moral corruption which have gained ground even among 
Catholics are to be checked and eradicated. Of late the Church 
has been deprived of one of her most powerful weapons of 
defense against her foes, one of the most efficacious means of 
reviving the faith of her children, because in many parts of 
the Catholic world the contemplative orders, orders of prayer 
and penance, have been forcibly ejected from their peaceful 
dwellings. This may possibly be the reason why the Holy 
Spirit, as if in compensation for this loss, has awakened an ex- 


CONFRATERNITIES 


441 


traordinary spirit of prayer in the Church of God The devo¬ 
tion to the Heart of Jesus, in union with the Apostleship of 
Prayer, is the antidote, in the fullest sense of the word, for 
the ills of the present day. ... It may confidently be affirmed 
that all that is elevating and cheering, all that we see to be grand 
and wonderful in the present fierce struggle waged by the Church 
in her severe trials, is in a great measure to be attributed to the 
devotion to the Sacred Heart and the Apostleship of Prayer. 
And only by the increase of prayer can society be cured of its 
mortal malady, and health and vigor be restored to it.” 

3. THE CONFRATERNITY OF THE HOLY NAME.— This 

Confraternity is affiliated to the Dominican Order, whose 
General has the right to erect branches and to delegate 
any priest, secular as well as regular. The consent of 
the Ordinary is always required. The object of this 
society is to suppress the widespread evil of cursing and 
abusing the name of God. The Holy See has granted 
quite a number of indulgences to the members. 

In the Ecclesiastical Review 1 some practical hints are given 
as to how a society like this may be established among the male 
portion of the parish: “You can have a Dominican Friar es¬ 
tablish this society for you, on the payment of his traveling ex¬ 
penses and a small sum for a charter, etc. This sum can be 
easily collected at the meeting for organization. Have your 
date fixed with the Friar. Advertise and announce, so as to 
give it the widest circulation possible, the notice of a sermon 
or lecture on an important topic by a Dominican Friar, who 
will preach in the picturesque garb of that ancient Order of 
the Church. Gather as large a crowd as you can for his dis¬ 
course, which ought, if possible, to be Sunday evening. Have 
all your parishioners come, if the church will hold them; if 
not, let it be for the men only. Say nothing about organization. 
Get your parish to listen to the eloquent discourse on the im¬ 
portant matter. The Friar will do the rest. To keep up in¬ 
terest, have the meeting purely devotional. The best time is 


1 Vol. XIV, pp. 487 sq. 


442 


SPIRITUAL DIRECTION 


undoubtedly after the Mass at which the members receive Holy 
Communion. The meeting should be in the church. Let the 
priest do all the talking with the exception of the roll call, which 
should be done by the secretary. The instruction should be 
short and to the point; no scolding and not a word about 
money. The wearing of the button, which forms the badge 
of the Holy Name Society, should be encouraged. In these days 
of buttons, charms and pins, this device has great attraction 
and accomplishes much good. Let the members feel that the 
whole object is to better them spiritually, and you will have 
a prominent body of organized men of which you may well feel 
proud.” 

4. THE CONFRATERNITY OF THE BROWN SCAPULAR OF 

our lady of mount carmel. —Scapular (derived from 
the Latin scapula ) means a garment consisting of a broad 
piece of cloth, with an opening in the centre for the 
head. It is worn over the shoulders, so that one part 
hangs down in front, on the breast, and the other at the 
back, almost to the ground. Several religious families 
have adopted this sort of garment in addition to their 
habit as a distinctive mark of their order. Prominent 
among them are the Carmelites, whose original mother 
house is situated on Mt. Carmel, in Palestine, and who 
are specially devoted to the veneration of the Mother 
of God. Hence the expression, “Scapular of Our Lady 
of Mount Carmel.” This Scapular is of brown color, 
and is therefore sometimes called the Brown Scapular. 

It has long been customary to invest others, who are 
not of the Carmelite Order, with the Brown Scapular. 
The scapular worn by these outsiders is of much smaller 
size than the one worn by the religious. The Holy See 
has not only sanctioned this custom, but has also em¬ 
powered the Carmelite Fathers to establish a Confrater¬ 
nity of the Scapular and to affiliate the associates of this 


THE BROWN SCAPULAR 


443 


Confraternity to their order by making them participants, 
at least to a certain extent, in the graces, blessings, and 
merits of the professed members of the Order. Pious 
Catholics, therefore, should avail themselves of the op¬ 
portunity thus offered to increase their chances 
of salvation. However, certain conditions must be 
complied with, some of them under penalty of forfeit¬ 
ing the privileges otherwise granted. We here give a 
summary of the rules that are essential: 

(a) The scapular of Mount Carmel is to be made of woolen 
cloth of a dark brown color. The cloth must be woven, not 
knit, neither worked with the needle nor pressed like felt. Cot¬ 
ton, silk, or other material cannot be used. The strings, how¬ 
ever, which connect the two parts, may be of any color or ma¬ 
terial. When the Brown Scapular and the Red Scapular are 
fastened together in the same bunch, the string connecting them 
must be of red wool. Pictures, inscriptions, or ornaments of any 
kind are not forbidden, provided the color of the scapular 
itself predominates. As regards the shape, the scapular must be 
of rectangular form; not oval, round, or polygonal. 

(b) In order to enjoy the spiritual benefits attached to the 
Brown Scapular, a person must have been duly invested there¬ 
with by a priest who has power to do so. This power rests 
ex officio with the Superior-General and the provincials of the 
Carmelite Order. These may delegate other priests, secular and 
religious. The Roman Congregation of the Propaganda is also 
authorized to grant the faculty of investing with the scapular 
to bishops and priests in mission countries. 

(c) The scapular must be blessed before the person is in¬ 
vested. The blessing and investing ought to be done by one 
and the same priest. Heretofore there were different forms in 
use for the blessing. The only form now permitted is the one 
approved and prescribed by Pope Leo XIII (July 24, 1888). 
After a person has been properly invested, it is not necessary 
to have the succeeding scapulars blessed again. It will suffice 
to get a new one and put it on without further ceremony. 
Only if the scapular should have been dropped through con- 


444 


SPIRITUAL DIRECTION 


tempt and with the intention of no longer sharing in the benefits 
thereof, would a new investment be required. 

(d) When a number of persons are invested at the same 
time, though all the scapulars may be blessed at once, in forma 
plurali, the investment itself must be performed with each one 
separately (singulariter singulis). If there should not be 
enough scapulars for all, one and the same scapular may be 
used successively in investing the whole multitude, but each 
should afterwards procure a scapular for himself. 

(e) In investing with the scapular the priest himself must 
place it on the person’s body, so that one part is put on the 
breast and the other hangs down the back, the strings being 
drawn over the head When this mode of investing is incon¬ 
venient, as is often the case with women, it will suffice to pull 
the strings only over one shoulder, provided the two pieces 
of cloth hang separate, viz.: one on the breast, the other on the 
back. All other impositions, such as giving the scapular into a 
person’s hands or putting it over his arm, etc., are invalid. 

2. The Scapular of Mount Carmel represents a Con¬ 
fraternity. To be a member of this Confraternity it is 
not enough to have been invested with the scapular. The 
Confraternity must be canonically erected, and those 
who were duly clothed with the Scapular must be prop¬ 
erly enrolled in the Confraternity itself. Thereby alone 
will they have a share in all the graces, benefits, privi¬ 
leges and indulgences which the Holy See has granted. 
Only the regularly appointed director of the Confrater¬ 
nity has the right to make such enrollment. The faculty 
to bless and impose the scapular and the faculty to re¬ 
ceive the parties thus invested into the Confraternity, 
are distinct: the former does not imply the latter, though 
both may be given to the same priest. It depends alto¬ 
gether upon the way in which the document conferring 
the faculty is worded. 

3. The erection of the Confraternity of the Scapular is 


THE BROWN SCAPULAR 


445 


a public act which requires the approbation of the Or¬ 
dinary. The Superior-General of the Carmelites is ex- 
officio entitled to establish a Confraternity after the bishop 
of the diocese has given his consent. He may subdele¬ 
gate others. An extraordinary faculty given by the 
Propaganda empowers bishops to erect divers confrater¬ 
nities, among them also the Confraternity of the Scapular, 
irrespective of the rights otherwise reserved to the dif¬ 
ferent religious orders concerned. 

Our bishops in the United States receive a faculty which 
reads: 

“Facultas conceditur erigendi Confraternitatem B. M. V. de 
Monte Carnielo cum applicatione omnium indulgentiarum et privi- 
legiorum, quae Summi Pontidces eidem Confraternitati impertiti 
sunt: addita potestate hanc facultatem communicandi presbyteris 
sacro ministerio fungentibus.” The question was raised, whether 
this faculty, which only speaks of the erection of the Confrater¬ 
nity, also implies the right to bless and impose the Scapular. A 
declaration was made by the Apostolic Delegate under date of 
Sept. 22, 1895, which reads thus: “In reply to the dubium sent 
to the Propaganda concerning the faculty to bless and impose 
the Scapular of the B. V. M. del Carmine, whether the Faculty, 
Formula C, Art. 9, to erect the Confraternity includes the faculty 
to bless and impose said Scapular, the Cardinal Prefect, by 
letter of Sept. 11, 1895, declares that ‘The Sacred Congregation 
has answered negatively, since they are two distinct faculties.’ ” 
The late Father Putzer, C. SS. R., in an article published in the 
Ecclesiastical Review, Vol. XIV, p. 351, commenting on this dec¬ 
laration says: 

“Quid illis nunc faciendum, qui erronee hucusque, vi art. 9, 
Formulae C, confraternitate Scapularis erecta, membrormn eius 
scapularia benedixerunt Usque imposuerunt? Resp. breviter: 

(1) Confraternitas Scapularis B. M. V. de Monte Carmclo, 
supposito, quod conditiones ad eius erectionem requisitae fuerint 
observatae, valida remanet, cum simus in regione S. Congrega- 
tioni de Propaganda Fide subiecta, ad quam Decretum S. Con- 
gregationis Indulg. de 6. Julii, 1887, se non extendit. Investitiones 


446 


SPIRITUAL DIRECTION 


vero in Scapulare vi art. g, Form, C, factae invalidae sunt. 

(2) Pro reconvalidatione praeteritorum necnon pro facultate 
benedicendi et imponendi dicta Scapularia optimum erit, re sin¬ 
cere exposita, supplicando recurrere ad Etnum. Praefectum S. 
C. de Propaganda Fide. Caeterum haec facultas etiam obti- 
neri potest Romae a Reverendissimo P. Generali Ord. Carmeli- 
tarum. 

(3) Quod inipositiones praeteritas Scapularium attinet, viden- 
dum etiam est, an non eae revalidatae sint e. gr. tempore Mis- 
sionum a PP. Redemptoristis habitarum. Prouti notum est, hi 
Patrcs, ex indulto S. Rit. Congregationis de 8. Jan., 1803, et variis 
aliis concessionibus, investire possunt etiam multitudinem fidelium, 
singulis Scapulare sibi imponentibus, ita ut sic investiti hoc ipso 
in Confraternitatem S. Scapularis sint recepti omnibusque eius 
indulgentiis et gratiis fruantur, quin inscriptio nominum stride 
necessaria sit.” 

In order to be sure that everything is correct, and to 
remove all doubts, the following mode of procedure 
should be observed: 

( a ) Let the priest, after he has obtained from his 
bishop the necessary faculty to erect a Confraternity 
of the Brown Scapular, establish the same in his pa¬ 
rish. 

( b ) Let him send a written application, signed by the 
Ordinary, to the Superior-General or the nearest pro¬ 
vincial of the Carmelites, that he may get a diploma of 
affiliation and the power to bless and impose the scapular. 
This diploma is necessary in order to give the members 
of the Confraternity a share in the merits and suffrages 
of the order. 

(c) The names of those who are enrolled should be 
properly entered in a book kept for that purpose. In 
places, however, where the Confraternity has not yet 
been established, and where it is not feasible to erect one 
for the time being, it will suffice to impose the scapular and 


THE BROWN SCAPULAR 


447 


to transmit the names of the wearers to the next Carmelite 
convent, or to some place where a canonically established 
Confraternity exists. 

4. The spiritual advantages attached to the Brown 
Scapular are manifold. 

(a) The members of the Confraternity, being affiliated 
to the Order of the Carmelites, have a share in the fruit 
of all the good works of said Order, viz .: in the prayers, 
masses, penances, fasts, etc., that go to make up the spiri¬ 
tual treasure of a religious community. 

( b ) In the second place they are entitled to the in¬ 
dulgences which the Holy See has bestowed upon the 
Confraternity. Among these the plenary indulgence 
granted for the hour of death deserves special mention. 
It is a total remission of all temporal punishments, inde¬ 
pendent of the ordinary “Papal” or “Last Blessing,” 
which all the faithful may obtain through the ministry 
of the priest assisting them. 

(c) The third advantage is the Privilege of Preserva¬ 
tion. The devout wearer of the scapular has good reason 
to hope that he will be saved from eternal damnation. 
This hope is based on a promise which the Blessed 
Virgin is said to have made to St. Simon Stock. Of 
course this promise must not be interpreted in a presump¬ 
tuous way, as if at all events and no matter how careless 
a person should be with regard to his religious duties, he 
will and must be saved. Father Lambing says in his 
book, The Sdcramentals of the Catholic Church: “The 
privilege means that the Blessed Virgin, by her powerful 
intercession, will draw from the divine treasury in favor 
of the associates special graces to help the good to perse¬ 
vere to the end and to move sinners to avail themselves of 
favorable opportunities of conversion before death seizes 
on them. This privilege may also mean that sometimes, 


SPIRITUAL DIRECTION 


448 

owing to the influence of the Blessed Virgin, the hour 
of death is postponed, to give an associate who is in sin 
a further opportunity of conversion; and writers add 
that this privilege may sometimes be exemplified in the 
case of obstinate and obdurate sinners, when God permits 
death to come upon them when they are not wearing the 
scapular, either as the result of forethought or from in¬ 
difference or neglect.” 

(d) The fourth blessing attached to the scapular is 
the so-called Sabbatine Indulgence. It signifies that 
the souls of those who used to belong to the Confrater¬ 
nity, shall be delivered from Purgatory soon, and par¬ 
ticularly on the first Saturday after their departure. This 
altogether extraordinary privilege is grounded on a revel¬ 
ation made to Pope John XXII, who refers to it in his 
famous Bull “Sacratissimo uti culmine” Some, it is 
true, have questioned the genuineness of this papal docu¬ 
ment. However, other popes, among them the learned 
Benedict XIV, admitted its authenticity, or at least gave 
the Carmelite Fathers full permission to preach the Sab¬ 
batine Indulgence to the faithful. 

5. The conditions for obtaining these spiritual advan¬ 
tages are as follows: 

Persons must be properly enrolled in the Confraternity 
and wear the scapular constantly, day and night, in the 
form specified. No particular prayers are prescribed; 
but in order to gain the indulgences granted by the Holy 
See, the works set apart for each indulgence must be 
duly performed. As regards the visits to be made, in 
places where there is no church of the Carmelite Order 
and no chapel of the Confraternity, the members 
can gain the indulgences by visiting their own parish 
church. Moreover, those who wish to enjoy the Sabba¬ 
tine Privilege are obliged: 





SCAPULAR OF THE PASSION 


449 


(a) To observe the virtue of chastity according to their state 
of life; 

( b ) To recite daily in Latin the little Office of the B. V. M. 
If they cannot do this, they are expected to abstain from flesh 
meat on all Wednesdays and Saturdays. If this, too, be impos¬ 
sible, they may get a dispensation in which other penitential 
works are substituted. This dispensation cannot be given except 
by a priest duly authorized for the purpose. The general faculty 
by which a priest is empowered to enroll persons in the Con¬ 
fraternity or to bless and impose the Scapular does not confer 
the power to dispense from, or to commute, the conditions re¬ 
quired for the Sabbatine Privilege. Persons who are obliged to 
recite the Divine Office (members of the clergy and religious) 
need not recite the Office of the Blessed Virgin, nor abstain from 
flesh meat, nor substitute any other work of penance. 

6 . There are other scapulars besides that of Mount 
Carmel. It will suffice to make some brief remarks about 
the four which are often worn together with the Brown 
Scapular. 

(a) The Scapular of the Passion or of the Precious 
Blood is made of woven wool of red color with cords 
of the same material. One of the two pieces of wool 
must bear a representation of the crucifixion and the 
instruments of our Lord's dolorous passion, the other, 
images of the Sacred Heart of Jesus and of His Holy 
Mother, surmounted by a cross with the inscription: 
“Sacred Hearts of Jesus and Mary protect us.” When 
these pictures have been effaced by wearing, a new scapu¬ 
lar should be procured. Since this scapular is only an 
emblem of devotion, and no confraternity, no registra¬ 
tion of names is required. The faculty of investing with 
the Red Scapular and of blessing the same may be ob¬ 
tained from the Holy See or from the Superior of the 
Congregation of the Missions (Lazarist Fathers). 

( b ) The Scapular of the Immaculate Conception con- 


450 


SPIRITUAL DIRECTION 


sists of two pieces of light blue (not purple) woolen 
cloth. A picture of the Immaculata may be placed on 
one side, but is not essential. As this scapular does 
not represent a religious order nor rank as a confrater¬ 
nity no inscribing of names is required. The first scap¬ 
ular, however, must be blessed and imposed by a special 
formula. The faculty required for this purpose is given 
by the General of the Theatines at Rome (San Andrea 
della Valle). Catholics in this country have a special 
duty to honor the Immaculate Mother, because the United 
States has been placed under her protection. The wear¬ 
ing of the blue mantle of our spotless Queen represented 
by the scapular is a fit way to express the devotion we 
feel towards her. This scapular has been endowed with 
many indulgences. 

(c) The Scapular of the Seven Dolors of the Blessed 
Virgin. The material required for this scapular is black 
wool. The scapular itself is borrowed from the Order of 
the Servites. It constitutes a Confraternity, which may be 
erected in any church. The right of erection is reserved 
to the Superior General of the Servite Fathers, who can 
delegate others. The Confraternity must have an altar 
dedicated to the sorrowful Mother. Every Friday the 
members meet before this altar and recite in common 
the rosary of the seven dolors. A solemn procession 
is held once a year, usually on the third Sunday of 
September. These are essential requisites; when they 
are wanting, the Confraternity is illegal and cannot claim 
canonical sanction. In places where no Confraternity 
exists, the faithful may be invested with the scapular, 
but the names of the parties thus enrolled must be sent 
either to another Confraternity, or to a convent of the 
Servite Fathers. This is evident from the instruction 
given with the paper containing the formula of admission. 


SCAPULAR OF THE TRINITY 


45i 


It reads: " Tandem petat nomen uniuscuinsque induti 
illudque conscribat, transmittendum ad aliquant ecclesiam 
Ordinus vel ad ecciesiam, in qua a Priori Generaii cano- 
nice erecta est Societas Septem Dolorum B. M. V., ut in¬ 
scribe possit in albo C onfraternitatis, quae inscriptio om- 
nino necessaria est ad lucrandas indulgentias 

(d) The Scapular of the Most Holy Trinity is made 
of white wool and consists of two parts, united by two 
cords, so as to allow it to fall over the head. To the 
front piece hanging down on the breast must be stitched 
a cross made of wool. The colors of this cross are 
blue for the transverse or horizontal line, and red for 
the vertical or perpendicular line. The other portion, 
which hangs down the back over the shoulders, should 
be bare wool, without any emblem or ornament. The 
Scapular of the Most Holy Trinity is a Confraternity 
affiliated to the Order of the Trinitarians. The General 
Superior of this Order is ex officio authorized to establish 
the Confraternity and to bless and invest the faithful 
with the scapular. Formerly each new scapular had to 
be blessed, but now only the first one with which a person 
is invested needs a blessing. The names of the members 
must be registered, that they may have a share in the 
merits and spiritual treasures of the order. The order 
of the Trinitarians originally (a. d. 1198) was instituted 
for the liberation and redemption of Christian captives 
from the yoke of the Mahometans. Times have changed 
since. The aims which the Trinitarians propose to them¬ 
selves to-day are: (a) special devotion to the Most 
Holy Trinity as the fundamental mystery of the Catholic 
faith; (b) works of charity, principally contributing alms 
for the relief of Christians in countries hostile to the 
faith, and also for the purpose of redeeming and educat¬ 
ing negro children who have been sold as slaves. The 


45 2 


SPIRITUAL DIRECTION 


members of the Confraternity are requested to co-operate 
in these aims by prayers and alms. 

7. The following rules must be observed when the five 
scapulars are worn together: 

(a) The scapulars should all be of equal size and each 
distinct from the other. They must not be sewed into 
one, so that only the first and last be visible. Only on 
top may they be fastened together. The strings connect¬ 
ing them must be of red wool and stitched to the Scapu¬ 
lar of the Passion. 

( b ) Although no specific order is prescribed, yet it 
seems proper to have the Red Scapular of the Passion 
and the White Scapular of the Most Holy Trinity face 
outward. The portion of the latter showing the cross 
and the portion of the former presenting the images of 
the Sacred Hearts, should be placed on the breast. 

(r) The five scapulars must be blessed and imposed 
separately by the distinct formulas set apart for each 
one. Sometimes the Holy See grants a special faculty 
(for example to the Redemptorist Fathers) to use only 
one short formula for four scapulars. We say for four, 
because the Brown Scapular of Mount Carmel is no 
longer included therein. Those who have not obtained 
this special faculty are not allowed to make use of the 
short formula. 

A writer in the Ecclesiastical Review (Aug. 1922, page 147) 
says: 

“Permission to enroll in the individual scapulars does not by 
any means imply permission to enroll in the scapulars cumulative 
or collectively. Neither can any of the generals of the Orders to 
which the scapulars belong give this permission, for the Holy 
See reserves this power to itself, and so there is always special 
delegation for blessing and enrolling in two or more scapulars at 
one and the same ceremony. It is well to mention that, if the 


SCAPULAR MEDALS 


453 


priest has the faculties for all the scapulars in which he en¬ 
rolls cumulative, the enrollment is not invalid, but it is certainly 
illicit. On the other hand, permission from the Holy See for the 
blessings and enrolling cumulative presupposes the permission 
already obtained for each individual scapular, without which 
the permission of the Holy See is useless.” 

(Rcscripta Authentica S. C. Indulg., 12 Sept., 1883, pp. 679-81.) 

( d ) The names of the parties enrolled, if no Con¬ 
fraternity exists in the respective locality, should be sent 
to the proper places at least within one year. Only the 
Redemptorist Fathers, we understand, are free from the 
obligation of registering the names. 

8. Persons sometimes are inclined to find fa*ult with 
the many restrictions and distinctions the Church has 
made regarding the scapulars and to criticise them as 
superannuated formalities. Yet it must be borne in mind 
what a writer once said in the Ecclesiastical Review 2 : 
“If any change of form is left to the discretion of the 
devout patternmakers, we should easily find a way of 
reducing all the scapulars to a little twisted ribbon of 
various colors, retaining the symbolism, but not the 
devotion, which is enlivened by the very exactions of 
minute fidelity to prescribed forms.” 

In consideration of the fact that but too often mis¬ 
takes are made in the blessing and imposing of the 
Scapulars, the Holy See from time to time issues a 
rescript by which all illegal transactions of this kind are 
validated. The last sanatio for all the five scapulars took 
place July 20, 1884, and for the Brown Scapular of 
Mount Carmel, Feb. 4, 1908. 

9. scapular medals. —By a special Decree of the Con¬ 
gregation of the Holy Office (Dec. 16, 1910) a medal can 
now be worn in lieu of any and all of the approved scapu- 

2 Vol. VII, p. 452. 


454 


SPIRITUAL DIRECTION 


lars, after a person has been properly invested with the 
latter. The graces, privileges and indulgences connected 
with the scapular are thus transferred to the medal, which 
acts as a substitute for the scapular. The particular rules 
to be observed in this case are as follows: 

(a) The material used for the medal must be metal 
(gold, silver, iron, copper, aluminum, etc). The size of 
the medal is irrelevant. 

( b ) The medal must exhibit in a sufficiently visible 
and distinct form the figure of Christ with the Sacred 
Heart on His breast (not the Heart alone) on one side 
and an image of the Blessed Virgin (any approved im¬ 
age) on the other. 

(c) One medal suffices for all the scapulars with 
which a person has been invested. But this medal must 
receive as many distinct blessings as there are scapulars 
whose place it is to take. No particular formula has 
been prescribed for the blessing. The medal may be 
blessed with the sign of the Cross, and the words “In 
nomine Patris ” etc. 

(d) Every priest who has obtained the faculty to in¬ 
vest persons with the scapular is also empowered to bless 
the corresponding medal. 

( e ) The medal cannot be employed at once when per¬ 
sons are enrolled. The enrollment must be made with 
the regular scapular and according to the prescribed form. 
But the members of the Confraternity may put on 
the medal instead of the scapular at once after investi¬ 
ture. 

(/) The medals need not be blessed separately for 
each individual person. It suffices to bless a number of 
medals and distribute them among those who desire to 
have one. This blessing can take place from the pulpit 
of the church, whilst the people present hold the medals 


CONFRATERNITY OF THE ROSARY 455 


(one or more) in their hands, even if at that moment they 
have not yet been invested with the scapular, provided 
they intend to have themselves enrolled afterwards. 

(, g ) The medal may be worn in different ways,-— 
around the neck, pinned to the breast, or attached to a 
rosary which one carries in the pocket. 

(h) It is not necessary to wear the scapular if 
one has the medal. However, it is the wish of the 
Holy Father that the scapular should not be put aside 
altogether. Hence all are advised, though not com¬ 
manded, to put on the scapular whenever this can be 
done without inconvenience. The reason why the medal 
has been selected as a substitute seems to be because it 
is more durable and can be worn more easily, especially 
by men who work in factories, mills, etc. 

5. the confraternity of the rosary.— The Confra¬ 
ternity of the Rosary dates from the year 1475. Jacob 
Sprenger, Prior of the Dominican Convent of Cologne, 
is said to be its founder. The society was reorganized 
Oct. 2, 1898, by an Apostolic Constitution of Pope Leo 
XIII, “Ubi primum” The principal points contained 
in this papal Brief are the following: 

( a ) The members oblige themselves to recite the Ro¬ 
sary once a week. It is not necessary to say the beads 
by one continuous act; they may be said in parts, one 
or several decades a day. 

(b) The General of the Dominican Order has the ex¬ 
clusive right to establish the Confraternity of the Rosary. 
When he is absent from his place of residence (Rome), 
his vicar-general is empowered to act, and when there is 
a vacancy, the vicar-general of the whole Order enjoys 
the privilege. Without a diploma issued by these func¬ 
tionaries the erection is illegal and invalid. In places 
where there is a Dominican convent, no one but a priest 


456 


SPIRITUAL DIRECTION 


of that order can be charged with the erection; in other 
places a secular priest with the consent of the bishop 
may be entrusted with the work. 

(c) Since there is no Archconfraternity of the Rosary, 
the canonical erection implies the immediate bestowal of 
the indulgences and other graces granted by the Holy 
See. 

( d ) The Confraternity must be attached to a particu¬ 
lar church. A special chapel in the church, if there be 
such, or a special altar, ought to be assigned, at which 
the members can have their devotions. 

( c ) The spiritual director of the Confraternity is ap¬ 
pointed by the General of the Dominican Order; in 
churches, however, which are in charge of the secular 
clergy, the bishop must give his consent. 

(/) A to ties quoties plenary indulgence has been 
granted for the feast of the Holy Rosary (the first Sun¬ 
day in October). Not only the members of the Confra¬ 
ternity, but all the faithful can gain this indulgence, after 
receiving the Sacraments, as often as they visit the chapel 
of the Confraternity and pray according to the intention 
of the Holy Father. If they have no chapel, or if the 
chapel is too small to admit large crowds, a statue of the 
Blessed Virgin under the title Oueen of the Rosary may 
be exposed on an altar of the church and visits made 
to this altar. 

6 . THE ARCHCONFRATERNITY OF THE IMMACULATE 

heart of mary.— This institution owes its existence to 
the zeal of a pious priest by the name of Des Genettes. 
After he had taken charge of the pastorate of the church 
of Notre Dame des Victoires, one of the largest con¬ 
gregations in Paris, he made the sad discovery that a 
considerable percentage of his flock had ceased to practice 
their religion. He therefore established a society in 


SODALITY OF THE BLESSED VIRGIN 457 


honor of the Immaculate Heart of Mary to pray for 
the conversion of sinners. Scarcely had the pious 
work been commenced, on Dec. 16, 1836, when the 
lukewarm members of the congregation returned in 
large numbers. Hence the zealous founder thought of 
giving the society a wider extension. An appeal was 
made to the Holy See. Gregory XVI bestowed upon 
the society the title of an Archconfraternity and endowed 
it with many indulgences. Pius IX was wont to call it 
an inspiration from on high, the work of God, a source 
of blessing for the whole Church. Since that time the 
society has spread rapidly all over the world and its 
members are counted by the millions. 

(a) This Confraternity may, with the consent of the 
Ordinary, be established in any parish church and in 
colleges and other ecclesiastical institutions. But in order 
to enjoy the privileges and indulgences an affiliation with 
the Parisian Archconfraternity should be sought for. 

(b) The members are obliged to recite one “Hail Mary” 
every day. The so-called miraculous medal is given 
them when they are enrolled, with the request to repeat 
ofien the short invocation inscribed thereon: “O Mary, 
conceived without sin, pray for us who have recourse 
to Thee.” Finally they are advised to offer all their 
good works in union with the Sacred Heart of the Blessed 
Virgin for the conversion of sinners and to receive the 
Sacraments frequently for the same purpose. 

7. THE SODALITY OF THE BLESSED VIRGIN MARY. -This 

pious association was established in the Roman college 
of the Jesuits by Father John Leon, in the year 1564, 
as an Archconfraternity under the title Prima Primaria. 
It subsequently received the recommendation of more 
than one pope, particularly Benedict XIV, in his Golden 
Bull, “Gloriosae Dominae,” and of Leo XIII. The latter, 


45§ 


SPIRITUAL DIRECTION 


who was himself a socialist, in the Brief “Nihil adeo” 
(Jan. 8, 1886), called the sodalities “excellent schools of 
Christian piety and the safest bulwarks of juvenile in¬ 
nocence.” 

(a) The principal object of the Sodality is to offer the 
young a means for the practice of virtue. The members 
pledge themselves, first of all, to honor the Mother of 
God with a special devotion. “This devotion to the 
Blessed Mother,” says a writer in the Catholic Mind, “is 
of sovereign importance for all the faithful, for the very 
simple reason that she occupies in the divine plan a 
privileged position between her divine Son and us. In¬ 
timately associated with Chri’st during His earthly life 
in the work of our redemption, she is still closer to Him 
in His life in Heaven, and is more intensely active in our 
sanctification. The Saints and Doctors did not hesitate 
to say that all grace comes to us through her hands, and 
they have applied to her the title of the almighty sup¬ 
plicant.” The “Clients of Mary,” as the sodalists like 
to call themselves, place unlimited confidence in the 
power of the Queen of Heaven. Therefore, they are 
wont to pray to her in all their necessities, especially 
those of the soul, in order that they may find a safe pro¬ 
tection against the snares and temptations that beset the 
young. 

( h ) Besides praying, the sodalist is admonished to imi¬ 
tate the beautiful virtues of his Patroness, her humility, 
patience, obedience, and above all her chastity. The par¬ 
ticular rules set forth in the Constitution of the Sodal¬ 
ity point out the means by which its great end may be 
effectually obtained. Such means are: frequent recep¬ 
tion of the Sacraments, pious reunions or meetings, at 
which the director gives an instruction adapted to the 
occasion, daily meditation and examination of conscience, 


SODALITY OF THE BLESSED VIRGIN 459 


celebration of the solemn feasts of the Blessed Virgin, 
occasional retreats held in common under the guidance 
of an experienced priest, and the performance of dif¬ 
ferent works of charity. 

(c) We are well aware that not all sodalists live up 
to their duties; quite a. number fall far short of the 
ideal proposed to them. Yet, it is an undeniable fact 
that a large number of those who have joined the Sodal¬ 
ity find it a safe refuge against the dangers of the 
world. The Sodality helps them to pass through the 
perilous season of youth unharmed and to reach the age 
of manhood with unshaken faith and unblemished 
virtue. 

( d ) The formalities required for the canonical erection 
of a Sodality are as follows: The General of the 
Society of Jesus is ex officio entitled to establish the So¬ 
dality in all houses and churches of the Jesuits. In 
other places the Ordinary of the diocese is vested with 
this power. In this case, however, an affiliation 
with the Prima Primaria at Rome should be sought for, 
in order to give the members the benefit of the indulgences 
and other graces granted by the Holy See. The applica¬ 
tion may be sent to the provincial or the superior of 
the nearest house of the Society of Jesus, who in his turn 
will transmit it to the General. 

(e) The Sodality must be erected under a special title, 
that is to say, under a particular feast or mystery of the 
Blessed Virgin, such as the Annunciation, the Immaculate 
Conception, the Visitation, etc. The sodalists may, be¬ 
sides, select another Saint as their second patron, for 
example, St. Stanislaus, St. Aloysius, etc. 

(/) Originally the sodalities were intended for young 
men only. At present, however, all Catholics, male and 
female, may be received into a sodality, but not promis- 


460 


SPIRITUAL DIRECTION 


cuously. A certain distinction must be made. A so¬ 
dality for young men cannot be joined by young ladies, 
and vice versa. Again, it should be understood and men¬ 
tioned in the application, for what classes the sodality is 
intended, whether for students, merchants, clerks, factory 
employees, etc. Those who do not belong to the respec¬ 
tive class cannot be admitted. There is no objection 
against having several sodalities in the same place, col¬ 
lege, or church. 

8 . THE ASSOCIATION OF THE HOLY CHILDHOOD OF 

jesus. —This Association was established at Paris, in 
1843. Its main object is to gather funds by means of 
which Catholic missionaries in China and other pagan 
countries may be enabled to take care of the thousands 
of children who are cast away and abandoned by their 
parents, to baptize and educate them, so that they may 
help -to spread the Christian religion among their 
people. For this purpose we gather our own Christian 
children around the Infant Jesus, making them practice 
the virtue of charity in a noble work, as a token of 
thanksgiving for the grace of the true faith bestowed 
upon them in Baptism. 

(1) Children can be enrolled in the Association immedi¬ 
ately after Baptism, up to the age of twelve. After that 
age each and every one may be admitted as a participant 
and gain the indulgences up to the age of twenty-one. 
Those who wish to share in the indulgences for the rest 
of their lives must then become members of the Society 
for the Propagation of the Faith. 

(2) The obligations of the members and participants 
are: 

(a) To recite daily one “Hail Mary,” with the short 
invocation, “Holy Virgin Mary, pray for us and for the 
poor pagan children.” 


ASSOCIATION OF HOLY CHILDHOOD 461 


( b ) To give a monthly contribution of one cent, or 
twelve cents a year. If the children are not able to at¬ 
tend to these obligations, the parents should do so in 
their stead. 

3. The names of the members should be registered, al¬ 
though the registration is no essential requisite for gain¬ 
ing the indulgences, because the Association is no con¬ 
fraternity and does not require canonical erection. It 
may be organized in any parish, college, or school, where- 
ever a group of twelve members can be found. The 
pastor or the priest who has charge of the institution is 
ex officio the director. The general agency of the Asso¬ 
ciation is at Paris (Rue du Bac, 146). Central offices 
have been established for different countries and di¬ 
ocesan directors are appointed by many bishops. The 
centre for the United States is at Pittsburgh, Pa.; a list 
of the diocesan directors can be found in the Official 
Catholic Directory. 

(4) The Association has an official organ, issued bi¬ 
monthly in various languages, under the title of Annals 
of the Holy Childhood, in which letters from mission¬ 
aries and news of the missions are published, together 
with the annual report of the receipts and distributions 
of the alms given. Each group of twelve members is 
entitled to one copy of this magazine. 

(5) The Holy See has given its solemn approbation to 
this Society. Pius IX, in a Brief issued under date 
of July 18, 1856, raised it to the rank of a canonical insti¬ 
tution and appointed a Cardinal Protector for it. Leo 
XIII blessed it and recommended it in his Encyclical, 
<( Sancta Dei civitas ” Dec. 3, 1880. 

(6) Great indeed have been the results of the work 
undertaken by this Association. Fr. Behringer, S. J., 
in his book on indulgences, states that in 1889 alone 222 


462 


SPIRITUAL DIRECTION 


missions were supported by the alms thus collected, in¬ 
cluding 898 orphanages, 5,264 schools, 550 industrial in¬ 
stitutes, 231 agricultural farms, 1,219 pharmacies. Of 
heathen children 427,358 were baptized, while 335,772 
were supported and educated. This is apt to draw 
down immense blessings upon the benefactors. The 
children in our parochial schools should therefore be en¬ 
couraged to take part in this eminently fruitful and 
wholesome work. A Mass is celebrated for the mem¬ 
bers on any day between Christmas and the feast of 
the Purification. On that occasion the fourth part of 
the Christian names of the members is drawn by lot 
in order to be imposed on the children who will be 
baptized in China. This is the time when the priest may 
seize the opportunity to speak about the Association and 
recommend it to the parents and the children of his 
parish. 

9. THE SOCIETY FOR THE PROPAGATION OF THE FAITH.— 
The object of this Society is to give temporal and spir¬ 
itual succor to Catholic missionaries in heathen and non- 
Catholic countries. It was established at Lyons, in 1822, 
by two pious ladies, Miss Jaricot and the Widow Petit, 
who, having heard of the great distress and the many 
difficulties under which priests in distant lands and among 
barbarous nations labored, began to organize a little 
band among the women factory hands of the city. Each 
member agreed to contribute one cent a week out of 
her scanty wages for the support of the American and 
Asiatic missions. A few hundred dollars were gathered 
during the ‘first year. The idea was too good to 
be kept within small bounds. The Association soon 
spread over the whole of Europe; at present it receives 
the offerings of the faithful in every country, being the 
main support of the Catholic missions everywhere. 


THE PROPAGATION OF THE FAITH 463 


Since its foundation nearly seventy millions of dollars 
have been collected. About six millions out of this fund 
were apportioned to the Church in the United States. 

(1) The Society is no Confraternity, but merely a 
pious union. Canonical erection, affiliation, and inscrip¬ 
tion of names are not absolutely required. Wherever 
there is a band of ten associates, they may constitute 
themselves into a branch under the direction of the local 
pastor. However, they should enter into communication 
with one of the centres. The Society was given uiversal 
character by Pius XI (1922) and its headquarters re¬ 
moved to Rome. The central office for the United States 
at present is in New York. There are, besides, quite a 
number of diocesan directors, to whom, as a rule, ap¬ 
plication should be made. 

(2) The conditions for membership are as follows: 

(a) Daily recitation of the “Our Father,” “Hail 
Mary,” and the invocation “Saint Francis Xavier, pray 
for us.” 

( b ) A monthly contribution of five cents, or sixty 
cents a year. 

(3) The Holy See has given its approbation to this 
Society on more than one occasion. Many indulgences 
and other privileges have been granted to it. Leo XIII 
in two encyclical letters (Dec. 3, 1880 and Dec. 24, 1884) 
recommended the Society to the whole Catholic world. 
At a meeting held in Washington the archbishops of 
this country passed a resolution to have the society estab¬ 
lished in every parish of the United States. 

Long before, the Prelates of the Third Plenary Council of Bal¬ 
timore sent forth an appeal in behalf of the Association in which 
they said: “The duties of a Christian begin with his own house¬ 
hold and his own parish; but they do not end there. The charity 
and zeal in his heart must be like that in the heart of the Church, 


464 


SPIRITUAL DIRECTION 


whose very name is Catholic, like that in the heart of Christ, 
who died for all and who gave Himself a redemption for all. 
The divine commission to the Church stands forever: ‘Go, 
teach all nations; preach the gospel to every creature’; and 
everyone who desires the salvation of souls should yearn for 
its fulfilment and consider it a privilege to take part in its 
realization. The more we appreciate the gift of faith, the more 
must we long to have it imparted to others. The heart of every 
true Catholic must glow as he reads of the heroic labors of our 
missionaries among heathen nations in every part of the world, 
and especially among the Indian tribes of our country. The 
missionary spirit is one of the glories of the Church and one of 
the chief characteristics of Christian zeal.” 

“In nearly all European countries there are foreign mission 
colleges, and also associations of the faithful for the support 
of the missions by their contributions. Hitherto we have had 
to strain every nerve in order to carry on the missions of our 
own country, and we were unable to take any important part in 
aiding the missions abroad, but we must beware lest our local 
burdens should make our zeal narrow and un-Catholic.” 

“There are hundreds of souls in heathen lands to whom the 
light of the gospel has not yet been carried, and their condi¬ 
tion appeals to the charity of every Christian heart. We have, 
therefore, urged the establishment of the Society for the Propa¬ 
gation of the Faith in every parish in which it is not yet erected, 
and also ordered a collection to be made yearly in all the dioceses 
for foreign missions and for the missions among our Indians 
and Negroes. We have done this through a deep sense of duty, 
and we trust that our noble-hearted people will not regard it as 
a burden imposed on them, but as an opportunity presented to 
them, of co-operating in a work which must be specially dear to 
the Heart of Our Lord.” 

10. the society of Christian doctrine.— This as¬ 
sociation, as the name indicates, aims at giving religious 
instruction to children and ignorant adults. It was in¬ 
stituted in the sixteenth century. The members look after 
the boys and girls of the poorer classes whose education 
is neglected, bring them to church at stated hours, and 


SOCIETY OF CHRISTIAN DOCTRINE 465 

teach them the rudiments of the catechism. Divers 
Sovereign Pontiffs have approved the work and recom¬ 
mended it to the bishops. Paul V, in his Bull “Ex 
credito nobis” of Oct. 6, 1607, made the Society an 
Archconfraternity and enriched it with many indulgences. 
Its headquarters at present are at Rome in the church 
S. Maria del Pianto. 

The Society has done much good, especially in Italy 
and France. Since there are still quite a number of 
missions here in the United States which are only occa¬ 
sionally visited by a priest, an association of this kind 
is well adapted to our necessities. Indeed, His Holiness, 
Pius X, in an Encyclical Letter published April 15, 1905, 
which contains some special regulations for the religious 
instruction of youth, obligatory for the whole world, says: 
“Let there be canonically established in every parish the 
Association commonly known as the Society of Christian 
Doctrine, by means of which, especially where the number 
of priests is small, pastors may secure lay help in the 
teaching of the catechism; and these lay teachers should 
apply themselves to their task out of zeal for the glory 
of God, as well as from a desire to gain the rich indul¬ 
gences lavishly granted by the Roman Pontiffs.” 

A new Constitution was drawn up for the Society 
lately. Titulus VI of this Constitution, which treats 
of the right of affiliation, contains the following 
rules : 

“28. Archisodalitati his est constitutas ubivis per catholicum ter- 
rarum orbem Doctrinae Christinae sodalitates aggregandi eas- 
que admittcndi ad communionem indulgentiarum, bonorum spiri- 
tualium ac privilegioruin, quibus directa concessione ipsa fruitur. 

“29. Ut sodalitas aggregari possit, necessarie requiritur: 1, 
nt cadem canonice fuerit constituta decreto Ordinarii loci; 2, ut 
ad Archisodalitatem defcratur una sum supplici libello, authentic 


466 


SPIRITUAL DIRECTION 


cum exemplar decreti, quo fuit constitute sodalitas atque Ordi- 
narii conimendatitiae litterae. 

“30. In qualibet dioecesi earn doctrinae christianae sodalitatem 
aggregare Archisodalitati Romanae satis erit, quam sodalitatem 
Ordinarius statuerit esse centrum ceterarum eiusdem generis; hac 
enim aggregata, simul aggrcgatae censebuntur aliae omncs soda - 
litates, quae aut constitutae iam, cuit deinceps constituendae sint 
in eadem dioecesi 1 

II. THE SODALITY OF CHRISTIAN MOTHERS. —One of 
the most difficult problems with which the Church and 
her ministers are confronted nowadays, is the education 
of youth. We live in an age that openly boasts of its 
infidelity and moral corruption. Even where we have 
parochial schools, well equipped and properly attended, 
it is often impossible to counteract the evil influences to 
which children are exposed on the streets, in workshops, 
and at home. Reform must come through the mothers. 
Unless they perform the duties imposed upon them by 
divine Providence, little or nothing can be accomplished. 
For this purpose the Sodality of Christian Mothers has 
been established. 

(1) Its first start was made at Lille (France) in 1850. 
It soon gained members over the whole of the French 
territory. Pope Pius IN gave to it the title of an Arch¬ 
confraternity and endowed it with special privileges. In 
order to facilitate its spread, a similar Archconfraternity 
was erected for Germany, at Ratisbon, in 1871. In 
America, the Capuchin Fathers at Pittsburgh, Pa., started 
a Union of Christian Mothers, in 1875. This Union 
was raised to an Archconfraternity by a special Brief 
of Leo XIII, dated Jan. 16, 1881, and granted the right 
of affiliating to itself other societies of the same name 
throughout the United States, irrespective of place or 
language. 

1 Acta S. Sedis, Vol. XXXIX, p. 39. 


SODALITY OF CHRISTIAN MOTHERS 467 


(2) The object of this Confraternity is to aid Catholic 
mothers in the domestic and religious training of their 
children. The Society is placed under the special pro¬ 
tection of “Mary, the Mother of Sorrows.” But other 
patrons may be chosen besides, e.g., St. Joseph, St. Jo¬ 
achim, St. Anne, St. Monica. Certain works of charity 
may also be attended to by the members. However, 
if the principal object, as stated before, is set aside, or 
if the name is changed, the Association can no longer 
claim the privileges of a canonically erected Confrater¬ 
nity of Christian Mothers. 

(3) Only such Catholic women (wives or widows) can 
be admitted as have a good reputation and wish to con¬ 
tribute their share to the work proposed by the Society. 
They should recite some short prayers prescribed by the 
rules every day, approach the Sacraments monthly, and 
meet at stated times in church to have some devotion in 
common. 

(4) Each branch society must have a director, that is 
to say, a priest who receives new members, instructs 
them in their duties, presides at their devotions, and 
superintends all transactions which contribute to the gen¬ 
eral welfare of the society. The members select from 
their own midst a president and assistants, who com¬ 
pose the executive board. If the society is large, special 
sections may be formed, with subordinate officers. All, 
however, should act under the general supervision and 
guidance of the director. It is desirable that the mem¬ 
bers wear a medal or a badge whenever they meet in 
a body. 

(5) The names of those who have joined the society 
must be properly registered. No particular ceremonies 
for admission are required. Still, a solemn reception 
may take place according to circumstances. 


468 


SPIRITUAL DIRECTION 


The practical method of establishing a Confraternity 
of Christian Mothers seems to be this: The rec¬ 
tor of the parish calls a meeting of the married women 
of the congregation and explains to them the object of 
the Society. If a sufficient number can be found who are 
willing to join, the statutes are drawn up in regular form 
and sent to the bishop of the diocese with the request to 
sanction them and give permission (in writing) for the 
canonical erection of the Sodality. After word has been 
received from the Ordinary, and his approbation has 
been granted, application must be made to the Capuchin 
Fathers in Pittsburgh, in order to obtain a diploma of 
affiliation to the Archconfraternity. This diploma must 
be shown to the bishop, who will sign it and return it to 
the parish priest, who should keep it in a safe place. 
Thereupon the Association becomes a canonically erected 
Confraternity and may at once begin its work. 

12 . THE ASSOCIATION OF THE HOLY FAMILY. -We 

are all acquainted with the picture of the Holy 
Family at Nazareth and the ideal of domestic life which 
this picture represents. In our age of rushing business, 
family life has lost a great deal of its pristine vigor. 
The beautiful charm that formerly used to pervade the 
home circle is waning. The waves of Communism and 
anarchy are battering against this bulwark of human so¬ 
ciety. Even Catholics are often carried away by the 
current of secularism and become callous in proportion 
as their dealings with the world increase. Many say 
that they cannot, others simply will not, attend church any 
longer. Only a speedy return to Christian principles, 
a sound Catholic home life, can save us from moral dis¬ 
aster and social ruin. It is with his view that his Holi¬ 
ness, Pope Leo XIII, started the Association of the Holy 
Family. In the Brief, “Neminent fugit,” issued under 


ASSOCIATION OF THE HOLY FAMILY 469 

date of June 14, 1892, he pointed out how and why the 
humble abode of Nazareth with its saintly inhabitants 
must be forever the great model for all Christian homes. 
These are his words: 

“Summopere interest ut domestica societas non solum sancte 
sit constituta, sed sanctis etiam regatur legibus; in eaque reli- 
gionis spiritus et christianac vitae ratio diligenter constanterque 
foveatur. Hinc profecto cst, quod misericors Deus cum humanae 
reparations opus, quod diu saecula exspectabant, perficere decre- 
visset, ita eiusdem operis rationem ordinemque disposuit, ut prima 
ipsa eiusdem initia augustam mundo exhiberent speciem Familiae 
divinitus constitutae, in qua omncs homines absolutissimum do - 
mesticae societatis, omnisque virtutis ac sanctitatis intuerentur 
exemplar. Talis quidem Familia extitit Nazarethana ilia, in qua, 
antequam gentibus universis pleno lumine emicuissct, Sol iusti- 
tiae erat absconditus: nimirum Christus Deus Salvator Noster 
cum Virgine Matre et Ioscph, viro sanctissitno, qui erga Iesutm 
pater no fungebatur munere.” 

This papal brief was addressea to all the bishops of 
the Catholic world, and urged them to establish this Asso¬ 
ciation in every parish subject to their jurisdiction. A 
constitution containing the statutes, as approved by his 
Holiness, was added. The statutes are as follows. 

(1) The object of the Association is to induce Christian fami¬ 
lies to consecrate themselves to the Holy Family of Nazareth. 
This is done by their proposing the Holy Family to their special 
veneration and imitation; by performing daily devotions be¬ 
fore an image of the same and modeling their own lives after 
the sublime virtues of which it gave the example not only to all 
classes of society, but particularly to the laboring class. 

(2) The Association has its centre in Rome under the presi¬ 
dency of the Cardinal-vicar pro tempore of his Holiness. He, 
assisted by the secretary of the S. Congreg. Rit., and by two 
ether prelates of his choice, together with an ecclesiastic as sec¬ 
retary, has the direction of the Association throughout the 


470 


SPIRITUAL DIRECTION 


world, maintaining its character and spirit and procuring for it 
a constantly wider diffusion. 

(3) The Ordinary of each diocese or vicariate apostolic will, 
with a view of promoting the object of the Association, appoint 
an ecclesiastic of his choice as diocesan director. 

(4) The diocesan directors are to place themselves in com¬ 
munication with the parish priests, to whom belongs the exclusive 
right of enrolling the families of their respective parishes. In 
the month of May of each year all parish priests shall send the 
number of families enrolled in their parishes during the year 
to the diocesan directors, who in turn will forward them, under 
the direction of the Ordinaries, to the central seat of the As¬ 
sociation in Rome. 

(5) The act of consecration of families is to be made according 
to the approved form prescribed by Leo XIII; it may be per¬ 
formed by each family privately at home, or by a number of 
families united in the parish church with their pastor or his 
substitute. 

(6) A picture of the Holy Family should be hung up in the 
home of every family enrolled in the Association. Before it 
the members of the household should assemble at least once 
each day, if possible in the evening, to offer prayer in common. 
The formula of prayers approved by Leo XIII, is especially 
recommended for this purpose, as likewise the frequent repeti¬ 
tion of the well known ejaculatory prayers: “Jesus, Mary, 
Joseph, I offer you my heart and my soul—Jesus, Mary, Joseph, 
assist me in my last agony—Jesus, Mary, Joseph, may I breathe 
forth my soul in peace with you.” 

(7) The above-mentioned picture of the Holy Family should 
be either that approved by Pius IX, in his letter of Jan. 
5, 1870, or any other in which our Lord Jesus Christ is rep¬ 
resented in His hidden life with His Holy Mother, the 
Blessed Virgin, and Saint Joseph, her chaste spouse. It belongs 
to the Ordinary, according to the rules laid down by the 
Council of Trent, to exclude such pictures as are not in 
harmony with the particular object of the Association. 1 

(8) The families enrolled in the Association enjoy all the 

1 It is not advisable to have the of the figures; the figure of St. 
Hearts of Jesus and His Blessed Joseph must never show the heart. 
Mother represented on the breasts 


SOCIETY OF ST. VINCENT DE PAUL 471 


indulgences and other spiritual advantages granted by the Sov¬ 
ereign Pontiffs, as noted in the card of enrollment. 

(9) The Cardinal Protector with his counsel shall draw up 
and publish a schedule of regulations, in which all that relates 
to the useful management of the Association will be indicated, 
together with its proper feasts, the titular day, the annual re¬ 
newal of the act of consecration made in common, the manner 
of holding reunions, etc. 

A writer in the Ecclesiastical Remew 2 suggests .mis¬ 
sions as the best means for introducing the Association 
of the Holy Family, where it is not already in active 
operation. “They afford,” he says, “an opportunity of 
(a) setting forth the purpose of the Association, ( b ) 
inculcating the practices which are its immediate object, 
(c) making the solemn act of consecration by the entire 
parish. How easy it is for most priests to use their in¬ 
fluence with young married couples at the time when 
they leave the altar, to join in the proposed work of sanc¬ 
tifying their domestic life, to put them in the way of 
procuring, among the first outfits of their new homes, a 
picture of the Holy Family suitable to their condition 
in life, and to give them the little book of instructions on 
the subject. What theme more suitable for the pastor 
to connect with the nuptial blessing? He will thus bind 
the newly married couple more firmly to the Church, will 
insure beforehand the Christian education of their chil¬ 
dren, and make them zealous supporters, in most cases, 
of the cause which he himself finds toilsome in propor¬ 
tion as the aid and sympathy of his people are wanting 
to him.” 

13. THE SOCIETY OF ST. VINCENT DE PAUL. —The ob¬ 
ject of this pious association is to help the needy and dis¬ 
tressed by various works of charity. “The poor,” 

z Vol. VII, p. 369* 


47 2 


SPIRITUAL DIRECTION 


Jesus says, “you have always with you.” 3 And the 
Apostle of the Gentiles remarks: “If I speak with the 
tongues of men and of angels and have not charity, I 
am become as sounding brass or a tinkling cymbal.” 4 
Faith without charity is dead. The position of the 
Catholic Church with regard to suffering humanity is too 
well known to require any special proof. Every cry of 
misery which a struggling world sends forth finds an 
echo and meets with sympathetic response in the bosom 
of the Spouse of Christ. Moreover, the care of the desti¬ 
tute is not a prerogative confined to the members of the 
clergy, or to religious who have obliged themselves by 
a vow to such work; it is a duty incumbent upon the laity 
as well. It was this spirit of generosity and benevolence 
which induced Frederick Ozanam, a pious young man 
living at Paris in the year 1833, to start a society under 
the patronage of St. Vincent de Paul, whose members 
should go in search of the poor and infirm scattered over 
the vast capital of France, visit them in their homes, and 
give them all the aid and assistance they could possibly 
afford. The society grew rapidly. Catholics in other 
countries followed the good example of the original 
founders. More than one Sovereign Pontiff gave his 
blessing to the work and endowed the society with privi¬ 
leges and indulgences. Delegates from all parts of the 
world met at Rome, Feb. 4, 1888. In an audience which 
they had with his Ftoliness, Leo XIII, the President 
submitted in a report, according to which the membership 
had reached almost ninety thousand. 

(1) The Society is organized on the following plan: 
Only male persons are admitted. There is a Supreme 
Council at the head of the whole Society. Its seat is in 


3 Matth. XXVI, 11. 


4 1 Cor. XIII, i, 


THIRD ORDER OF ST. FRANCIS 


473 


Paris. Branches, called Conferences, may, with the con¬ 
sent of the ecclesiastical authorities, be established in any 
country, city, town or village where there is a necessity 
for them. If the place is large, it will be advisable to have 
several Conferences on parish or district lines. In this 
case there should be a local Administration Board, to 
whom the different officers report, and perhaps also a 
Diocesan Council at the head of the whole diocese. All 
the branches, however, must be affiliated with the Su¬ 
preme Council at Paris, if they expect to participate in 
the indulgences and privileges granted by the Holy See. 

(2) The St. Vincent de Paul Conferences exist in 
more than one American city, but have not yet obtained 
the same wonderful results here as in Europe. There are 
many so-called philanthrophic organizations in the United 
States. Quite a number of them claim to be non-sec¬ 
tarian, but in reality they tend to facilitate Protestant 
proselytizing among the poorer classes under the specious 
plea of charity. Catholics who depend upon them for 
temporal support, in particular Catholic children, are 
apt to be estranged from Holy Mother Church. How 
shall we counteract this evil ? American Catholics should 
watch more closely the interest of their Church by suc¬ 
coring those who suffer from want. We need some ac¬ 
tual evangelization to bring us into immediate contact 
with the object of our charities. Here, indeed, is a fruit¬ 
ful field of operation for the St. Vincent de Paul Society. 
The work done for the relief of bodily ills will help to 
save immortal souls. 

14. THE THIRD ORDER OF ST. FRANCIS. —Who has not 
heard of St. Francis of Assisi, '‘The Seraphic Patriarch,” 
as he is called? This great servant of God, though he 
lived in the Middle Ages, accomplished a work which is 
still exhibiting signs of vigorous life and continued 


474 


SPIRITUAL DIRECTION 


progress. Wherever we behold a mendicant friar, clad 
in his humble brown or black garb, our mind is struck 
with the ideal of poverty and self-denial that was a 
reality and not a mere fiction in the person of St. Francis 
of Assisi. 

(i) St. Francis had already founded two great reli¬ 
gious orders, one for men and the other for women, the 
latter known under the name of the Poor Clares, when he 
drew up a rule designed to enable the laity to take part in 
the penitential and devotional practices which up to that 
time had been more or less confined to the cloister. This 
is the origin of the famous Third Order. It does not 
rank with the so-called Confraternities, though it has much 
in common with them. It closely approaches the reli¬ 
gious state, inasmuch as the management and discipline 
are borrowed therefrom, without however imposing the 
peculiar obligations implied in the vows. Such is evident 
from the Constitution “Misericors Dei Filins,” which Leo 
XIII issued under date of May 30, 1883, and in which 
he writes: “The Franciscan institutes are based wholly 
upon the observance of the precepts of Jesus Christ; for 
the Holy Founder had no other aim than that the Christian 
life should be exercised in those precepts—as in a gym¬ 
nasium—with greater diligence. The first two Franciscan 
Orders, of course, which were instituted for the exercise 
of great virtues, pursue a loftier and diviner aim; but 
they are the heritage of a few, of those, namely, to whom 
God has given the grace to strive with special zeal for 
the sanctity of the evangelical counsels. But the Third 
Order is adapted to the many; and the records of times 
gone by, and the nature of the Society itself, both show 
how great is its influence in promoting justice, honesty 
and religion. . . . Therefore, for the good and the happi¬ 
ness of the future, for the increase of the glory of God, 


THIRD ORDER OF ST. FRANCIS 


475 


the encouragement of piety and zeal for all virtues, We 
by our present letter, in virtue of our Apostolic authority, 
renew and sanction, in the manner described below, the 
Rule of the Third Order of St. Francis, called the Secu¬ 
lar. It must not be thought that in consequence of this 
act anything is taken from the nature of the Order, which 
We by all means wish to remain unchanged and intact:” 

(2) The Third Order is intended for seculars. The 
modern religious congregations of nuns, which sometimes 
are formed under the title of Sisters of St. Francis, Sis¬ 
ters of the Third Order, etc., must not be confounded 
with it. These sisterhoods are established on a different 
basis. Only those who live in the world, which includes 
also members of the secular clergy, and who, without giv¬ 
ing up the position in which divine Providence has placed 
them, wish to become perfect Christians, can be admitted 
as members. No one who has joined another institute 
of a similar character, such as the Third Order of St. 
Dominic, will be allowed to enter the Third Order of St. 
Francis, unless he has been dispensed and properly dis¬ 
missed. This dispensation or dismissal is not granted 
save for important reasons. 

(3) The power to receive members into the Third Or¬ 
der rests with the General of the First Franciscan Order 
in its different branches. The provincials within the ter¬ 
ritory of their jurisdiction also possess that faculty. Lo¬ 
cal superiors, such as guardians, vicars, visitors, etc., 
have not this right, unless it be expressly given them by 
the General or provincial. In places where there are no 
Franciscan convents, the provincial may delegate secular 
priests to receive members. Bishops may likewise obtain 
authority to this effect from the General of the Order, and, 
in addition thereto, the right to subdelegate priests be¬ 
longing to their diocese. 


476 


SPIRITUAL DIRECTION 


(4) The Third Order of St. Francis cannot be estab¬ 
lished in any church, not even in a church of the Francis¬ 
can friars, except with the consent of the Ordinary. The 
latter also has the right of visiting the congregation and 
examining matters of discipline. 

The candidate, male or female, who wishes to enter 
the Order, must be fourteen years old. Married women 
must have the consent of their husbands. Obviously, only 
practical Catholics who enjoy a good reputation can 
be admitted. Those who lead a scandalous life, who 
allow public dancing and other amusements of a sus¬ 
picious character in their homes, who support them¬ 
selves by dishonest means, who sow discord by idle 
gossip, who live in enmity with their neighbors, in 
a word all who would become a reproach to the Order, 
must be kept out. The aspirants must first pass through 
a full year’s novitiate. If they have stood the probation, 
they should make profession in the form which the Con¬ 
stitution prescribes. 

(5) There are many minute rules which the members 
must comply with. These may be found in the various 
manuals. It will suffice for our purpose to mention a 
few: 

(a) Tertiaries should refrain from worldly luxury, from ex¬ 
cessive and expensive elegance in dress and dwelling. 

( b ) They should wear the scapular and cord of St Francis, 
blessed and imposed upon them at their entrance. 

( c ) They shall receive the Sacraments at least once a month. 

( d ) Ecclesiastics who recite the canonical hours, or laymen 
who say the Little Office of the Blessed Virgin, are not ex¬ 
pected to add any special prayers. All others must say 
every day twelve “Our Fathers” and “Hail Marys” and the 
“Glory be to the Father,” etc. All are exhorted to assist at 
Holy Mass daily. 

( e ) Tertiaries should exercise themselves constantly in works 


THIRD ORDER OF ST. FRANCIS 477 


of charity and penance. In particular should they visit the sick 
and help the poor and afflicted members of their Society. Fast¬ 
ing is prescribed only on two days, the Vigils of the feast of the 
Immaculate Conception and of the feast of St. Francis. 

(/) At the funeral of a deceased Tertiary the resident mem¬ 
bers accompany the corpse and recite five decades of the Rosary 
for the repose of the departed soul. 

• ( g ) In their home life the Tertiaries should give a good exam¬ 
ple and promote piety and virtue among those in their charge. 
Bad books and papers must be shunned by them. 

( h ) Once a month they should hold a meeting at which the 
prefect presides and which all members should attend. 

v 6) In a special Brief, dated September 7, 1901, Pope 
Le’o XIII bestowed new indulgences upon the Third 
Order of St. Francis and approved others that had been 
granted before. Most important among them are the 
Papal Blessing and the General Absolution, both implying 
a plenary indulgence under certain conditions. The bless¬ 
ing and the absolution cannot be given except by a duly 
authorized priest, and on the days appointed. Those who 
are prevented from being present at the meeting, may re¬ 
quest their confessor to impart to them the General 
Absolution on the previous day, but this cannot be done 
except in connection with confession, and according to 
the formula prescribed. 

(7) The Third Order of St. Francis has a glorious rec¬ 
ord. Persons of high rank and renowned in history have 
belonged to it. A new impulse was given to the Society 
by the late Pope Leo XIII, who was himself a member. 
In almost every large city parish, and in not a few coun¬ 
try missions, there are quite a number of pious souls who 
could be induced to join the Third Order if properly 
instructed. Hence his Ploliness appeals to the bishops 
to do their best towards propagating this great institution. 
In an Encyclical, dated Sept. 17, 1882, the Sovereign Pon- 


478 


SPIRITUAL DIRECTION 


tiff says: “Therefore take pains that the people may be¬ 
come acquainted with the Third Order and truly esteem 
it; provide that those who have the care of souls sedu¬ 
lously teach what it is, how easily any one may enter 
it, with how great privileges tending to salvation it 
abounds, what advantages, public and private, it prom¬ 
ises.” In another document, the Encyclical “Humanum 
genus ” which is directed against the Masonic sects, the 
same Pontiff writes: “We use this occasion to repeat 
what We have stated elsewhere, namely, that the Third 
Order of St. Francis, whose discipline We prudently mit¬ 
igated a little while ago, should be studiously promoted 
and sustained; for the whole object of this Order, as con¬ 
stituted by its Founder, is to invite men to imitate Jesus 
Christ, to love the Church and to practice all Christian 
virtues; and therefore it ought to be of great influence in 
suppressing the contagion of wicked societies. Let this 
holy sodality therefore be strengthened by a daily in¬ 
crease.” 


CHAPTER IV 


PASTORAL CARE OF INDIVIDUALS 

i. A priest charged with the care of souls must not 
only attend to his parish at large by employing the ordi¬ 
nary spiritual means, but also watch over its individual 
members and apply extraordinary means to those who 
cannot be reached by the ordinary ministry. Here the 
following suggestions may be in order: 

In not a few parishes you will find persons who require 
special and separate instruction in faith and morals, since 
the general preaching of Christian truth does not reach 
them, partly because they cannot go to church, partly be¬ 
cause they lack a knowledge of the very fundamentals 
of religion. Such persons are the blind, deaf-mutes, 
idiots, and those who are confined to their beds and houses 
on account of broken or paralyzed limbs, general weak¬ 
ness, etc. The only way to reach these is to instruct 
them privately at visits made from time to time in their 
houses. It is a tiresome and unpleasant task, yet a true 
shepherd must not lose sight of these sheep, but be en¬ 
couraged by the example of our Lord and the thought 
that he will thus be able to save more souls for Heaven. 
As a rule, they should be disposed to receive the Sacra¬ 
ments. Therefore, let them learn the ordinary prayers, 
the principal articles of faith, the ten commandments, the 
precepts of the Church, the acts of faith, hope, charity, 
and contrition. An occasional warning against intemper¬ 
ance and sensuality, to which these persons may be in- 

479 


480 


SPIRITUAL DIRECTION 


dined, will not be out of place. If charitable lay men 
or women can be found to lend a helping hand in such 
instruction, they should be engaged for the purpose. 

Deaf and dumb children should not be sent to a Prot¬ 
estant or State institution for their education, as they 
are apt to lose their faith there. Parents who will not 
submit to this rule cannot be absolved. The same holds 
good with regard to orphans. They should, if possible, 
be placed in a good Catholic family or else be sent to a 
Catholic orphanage, but never to a Protestant or State 
institution. When this has been done, a pastor should 
not rest until he has regained such a soul. He should 
also look after the spiritual wants of all those Catholics 
who are inmates of poorhouses, reform schools, asylums, 
etc., lying within his district. The poor you have always 
with you, Christ said, thus insinuating that He wished His 
followers, in particular His priests, to help those who are 
destitute and needy. 

2. The rector of a parish or mission should also have 
an eye on those members of his congregation who, either 
through sin and malice, or through negligence, have be¬ 
come estranged from the Church, or, on account of par¬ 
ticular circumstances, do not practice their religion as 
they should. Under this head fall those living in mixed 
or invalid marriage relationships, those who have con¬ 
tracted marriage before a squire or preacher, those who 
fell out with a former pastor, members of secret 
societies, drunkards and habitual sinners, and heads of 
families who neglect their duties towards their children. 
Sometimes a kind word and a well-meant warning, if 
tendered at the right time, produce a wonderful 
effect. 

3. In connection with this matter we must insert a few 


PASTORAL CARE OF INDIVIDUALS 481 


remarks on various scandals which a pastor is hound 
either to prevent or to eliminate. 

(a) Scandals may arise from lawsuits and public quar¬ 
rels. The priest ought to use his influence to reconcile 
parties who are on bad terms, before they go to court, 
and he should do this even if he has not been asked to 
act as arbitrator. His position entitles him to it, because 
it is his duty to prevent sin, which usually is the con¬ 
sequence of disputes and quarrels. 

( b ) Dissension or trouble existing between married 
people may be the cause of great evil if not brought to a 
stop in due time. The married are not allowed to separate 
a mensa et toro on their own warrant. It they re¬ 
fuse to return to each other, they cannot, as a rule, be 
absolved. It is the parish priest’s duty to bring such 
parties to terms. The best way to do this may be to have a 
consultation, first with the man, afterwards with the 
woman, and then with both together. 

(c) Scandals may be caused through agents of secret 
societies, who, under the pretext of furnishing cheap life 
insurance, or of assisting people in their business, entice 
Catholics to join their lodges. If there is reason to fear 
that a number of men in the parish may be gained over 
by these emissaries, it is proper to give public warning 
from the pulpit; otherwise it will be sufficient to see pri¬ 
vately those who are on the point of being lured away 
from the Church. 

(d) Scandals may arise from saloons, boarding houses, 
and such like places, the proprietors of which allow 
all sorts of people, including suspicious characters, to meet 
there in order to drink, gamble, dance, etc., at any time, 
day or night, Sunday or weekday. To check this abuse, 


482 


SPIRITUAL DIRECTION 


it is advisable, first, to have a private talk with the own¬ 
ers of such establishments; if that has no effect, de¬ 
nounce the whole affair publicly in church; but it must 
be done with great circumspection, lest it lead to a law¬ 
suit. 

( e ) Another source of scandal is found in the circula¬ 
tion of papers, books or other publications hostile to 
faith and religion, or immoral. Papers which sail under 
a Catholic flag, but defend that false Liberalism con¬ 
demned by the Roman Pontiffs, also come under this 
head. Much evil is done by such products of the press. 
There are various ways to combat it. Prudence will tell 
each pastor which will be the best for him to adopt. 
Never, however, should he be silent because he can not 
stop the evil. 

(/) Scandals may result from factions among the 
members of a parish. A priest sent to such a place should 
be patient and wait, and not side either with one faction 
or the other, but simply attend to his duty as pastor, fol¬ 
lowing the instructions of his bishop. Leave the warring 
factions alone if you cannot stop their quarrelling. By 
and bye they will lose ground, and in a short time all 
will be quiet. A patient and forbearing priest has some¬ 
times done wonders in a place where an ambitious and 
hot-tempered man had been an utter failure. 

These are a few scandals of frequent occurrence. No 
priest should feel discouraged if confronted with them. 
As long as this world exists, scandals must needs come. 
A zealous worker in the vineyard of the Lord ought to 
take consolation in the thought that, whether he meets 
with success or not, eternal reward will not fail him. 


CHAPTER V 


POLITICAL AND SOCIAL RELATIONS 
OF THE CLERGY 

i. The Catholic Church in the United States enjoys 
no official recognition on the part of the civil govern¬ 
ment save freedom of worship, which is granted to all 
denominations irrespective of creed or organization. At 
the same time, though, there is no antagonism between 
the secular and the ecclesiastical authorities. On the 
contrary, the relations between them, on the whole, are 
friendly and peaceful. They bear a strictly business char¬ 
acter, devoid of diplomatic art. The work done by the 
various religious bodies is accepted with gratitude and ap¬ 
preciated with candor. This, however, does not prevent 
occasional friction, such as will always occur between 
men whose tastes vary and whose interests differ. As 
long as both parties treat each other with prudence and 
frankness, the difficulties can be easily settled to mutual 
satisfaction. A few instances may help to illustrate the 
matter. 

(a) In public institutions such as poor-houses, asy¬ 
lums, hospitals, penitentiaries, etc., we often find a con¬ 
siderable number of Catholic inmates. The municipal 
authorities, under whose charge the places are, appoint a 
chaplain, usually a Protestant minister, to look after the 
spiritual wants of the inmates and to hold religious serv¬ 
ices for them. These services, though called non-sectar¬ 
ian, have a Protestant coloring. Catholics cannot partici-- 

483 


484 


SPIRITUAL DIRECTION 


pate in them without sin. Yet, the managers of these in¬ 
stitutions not infrequently compel Catholic inmates to as¬ 
sist, for the sake of order and discipline, as they say. It 
therefore becomes the duty of the Catholic pastor within 
whose district the institution is situated to prevent this 
abuse. What line of conduct should he follow in dealing 
with the civil authorities? We believe that the safest 
way of proceeding will be first to have a private consul¬ 
tation with the managers. It is not always bigotry or 
blind fanaticism which prompts them to employ measures 
of the kind mentioned, but often total ignorance of 
the Catholic standpoint. If this is explained to them 
frankly and amicably, they may dispense the Catholic 
parties from participating in the common services and 
allow a priest to minister to their spiritual wants. 

(b) Analogous to the condition just mentioned is an¬ 
other crying wrong, namely Bible lessons in the public 
schools. The teachers in these schools sometimes make all 
the pupils, Catholics as well as non-Catholics, read pas¬ 
sages from the Protestant version of the Bible, or com¬ 
mand them to recite Protestant prayers or sing Protestant 
hymns. This practice is objectionable not only from 
the standpoint of natural law, but also because it is a vio¬ 
lation of the Constitution, which grants to all citizens 
the free exercise of their religion. Catholic parents and 
pastors must protest against it. However, here again we 
would advise a conciliatory mode of procedure. First 
talk to the teachers and explain the Catholic position. If 
they refuse to abandon their ill-conceived idea, report the 
facts to the school board. If no redress can be obtained 
there, it may become necessary to carry the matter 
to a court of justice. This ultimate step, however, should 
not be taken before the Ordinary of the diocese has been 
consulted and his consent has been obtained. 


POLITICAL AND SOCIAL RELATION 485 


(c) The Catholic Church, though claiming indepen¬ 
dence within her own sphere, yet in matters which 
do not directly affect dogma or important points of dis¬ 
cipline, occasionally yields to civil laws, even if they are 
not perfectly just and fair. Thus, for example, the civil 
statute may require certain formalities regarding the sol¬ 
emnization of marriage, the acquisition or transmission of 
ecclesiastical property, the taxation of the same, etc. If 
it is impossible to have things just the way they ought 
to be, it will be advisable to submit. In the meantime, 
though, the clergy should try to have the statute changed, 
by appealing to the members of the legislature, or the 
senators and representatives of the district. This appeal 
ought to be made in a noiseless and quiet way. The 
less public talk there is, the easier it will be to effect a 
change. 

(d) Candidates running for a public office sometimes 
call upon the clergy to assist them by recommending them 
to their people or canvassing for them. May a priest 
yield to such requests ? Our answer is this: The sacer¬ 
dotal office with its sacred character and supernatural 
powers must not be dragged into politics. Laymen, much 
as they esteem the priest in spiritual matters, do not want 
him to interfere with their political freedom. They despise 
clerical dictation and consider it an abuse. “The tyranny 
of a priest over a layman,” says Bishop Moriarty, “is hate¬ 
ful for the same reason as the tyranny of a woman. The 
priest shields himself behind the privilege of his order, 
as the woman does behind the privilege of her sex. You 
cannot hit him, you cannot fight with him, you cannot 
oppose him on equal terms.” 

Protestant ministers often disgrace themselves by mak¬ 
ing political questions the subject of their pulpit dis¬ 
courses. Shall a Catholic priest follow their example? 


486 


SPIRITUAL DIRECTION 


Certainly not. Such an action could have none but disas¬ 
trous effects. But, we hear it objected, does not a priest 
enjoy the same rights as other citizens? May he not, 
therefore, make use of his rights like the rest? We 
reply, yes and no. A clergyman is entitled to go to the 
polls and vote for any man whom he thinks worthy, to 
express his opinion on the merits or demerits of any candi¬ 
date, to work for one party in preference to another, 
provided it is done privately. However, this is not what 
the politicians want. They wish the priest to use the 
spiritual influence which he wields, in their behalf. This 
is an intolerable abuse, an altogether unjustifiable ming¬ 
ling of religion and politics. Lay people, in some respects 
more clear sighted than their pastors, are apt to resent 
such an act. 

(e) But let us not be misunderstood. Politics have a 
moral aspect, too. Whenever a moral question is at is¬ 
sue, it becomes the duty of God’s ministers to enlighten 
the people with regard to it. However, it ought to be 
done prudently, without giving offense, without denounc¬ 
ing any political party as such. Here we feel impelled 
again to quote that illustrious Pontiff, Leo XIII. In 
his Encyclical of January, 1895, addressed to the hierarchy 
of the United States, he says: ‘‘As regards civil affairs, 
experience has shown how important it is that the citizens 
should be upright and virtuous. In a free state, unless 
justice be generally cultivated, unless the people be re¬ 
peatedly and diligently urged to observe the precepts 
and laws of the gospel, liberty itself may be pernicious. 
Let those of the clergy, therefore, who are occupied with 
the instruction of the people, treat plainly this topic of 
the duties of citizens, so that all may understand and feel 
the necessity in political life of conscientiousness, self- 


SOCIAL PROBLEMS 487 

restraint, and integrity; for that cannot be lawful in pub¬ 
lic which is unlawful in private affairs.” 

(f) Though it is proper to maintain friendly relations 
with the civil authorities, with statesmen and political 
leaders, because of the chance it affords to exercise a 
wholesome influence upon them, yet it would be imprudent 
for the priest to mingle with them to such an extent as 
to partake frequently in their sports and festivities, their 
social gatherings and banquets. By doing so a priest 
is apt to lose the sacerdotal spirit, to become worldly- 
minded, and to neglect the duties of his charge. Besides, 
there must be strict impartiality. He who identifies him¬ 
self with any political faction, will make himself odious 
to those who hold opposite views. 

2. Multifarious social problems nowadays require the 
close attention of the clergy. “Social work may be de¬ 
fined as ‘our service of others in which religion takes a 
second place: service of their bodies for the sake of their 
souls.’ Now in this work we come clearly upon the prov¬ 
ince of lay help. This social work of ours is not sacra¬ 
mental, nor in its essence is it teaching, save by example, 
nor is it offering sacrifice. Hence it by no means re¬ 
quires an ordained priest to carry it out. Nor is there 
any reason, except one, why we may expect that he will 
succeed better than others. However imperfectly the 
clergy fulfill it, their profession is to look after the wel¬ 
fare here and hereafter of others. To other men this 
task does not come as a profession, but as a work of su¬ 
pererogation, which is taken up when they are so inclined 
and may be dropped without backsliding. But the priest’s 
position is somewhat different. He can hardly let the 
undertaking come to an end because the layman has quite 
justly exercised his right to withdraw. At any rate, if 
he does, the work for which he was ordained will cer- 


483 


SPIRITUAL DIRECTION 


tainly suffer. Hence in practice the ultimate responsibil¬ 
ity tends to rest on the priest, because even social work 
touches him as a professional and the others as ama¬ 
teurs.” 1 

Social Work by the Clergy 

What should be the attitude of the clergy in this mat¬ 
ter of social work? We must confine ourselves to some 
brief suggestions. Circumstances will determine the par¬ 
ticular course to be followed in a given case. 

(a) Men who work in factories and mines occasionally 
need not only material assistance but also moral en¬ 
couragement. The priest should keep on good terms with 
the owners of industrial establishments, because this may 
give him an opportunity to better the condition of his 
people by timely advice. Both the employer and the em¬ 
ployee have their own notions about right and wrong. 
These notions must be corrected and brought up to 
the proper standard now and then. By taking an active 
interest in the ordinary trials and troubles of his peo¬ 
ple, by following them in the walks of daily life, by show¬ 
ing warm sympathy for them, the priest will not fail 
to gain their confidence and keep them away from the 
baneful influence of radical agitators. “Corruption in 
social life comes from the neglect of the ten command¬ 
ments. Transgression of the moral law leads to industrial 
decline. People who follow the decalogue enjoy the high¬ 
est degree of temporal prosperity and well-being. The 
observance of the divine precepts carries men safely 
through periods of depression.” 2 

( b ) The priest must be the faithful friend of the poor 

l Keatinge, The Priest, His Char - 2 Bishop Stang, Ecclesiastical Re- 

acter and Work, p. 279. view. March, 1904. 


SOCIAL PROBLEMS 


489 


and needy. By relieving their bodily distress, he will 
gain their confidence and get access to their souls. “The 
poor,” said our Lord, “you have always with you.” At 
all times, from the Apostolic age down to the present, it 
has been the pride of the Catholic Church to alleviate the 
wants of suffering mankind. A zealous priest will fol¬ 
low this traditional practice. Whilst the worldly-minded 
run after pleasures and amusements, while wealthy capi¬ 
talists and money grabbers harden their hearts and by op¬ 
pressive measures sow wrath and hatred, the minister of 
Christ will sympathetically watch the sufferings of his 
brethren, come to their aid even before he is called 
upon, hasten to the abodes where human misery is 
lodged, and of his own accord bring relief to the dis¬ 
tressed and destitute. Our hospitals, asylums, and or¬ 
phan houses, do they not speak aloud of what men are 
able to do when the fire of divine charity burns in their 
hearts? It is true, the laity have a large share in the 
contributions made for these purposes. But many a 
priest has not only offered his time and labor in behalf 
of these institutions, but also spent considerable money 
for the building and maintenance of the same. Though 
his income was small, he managed to give much. May 
such worthy examples inflame like zeal in others. Let 
us bear in mind the words of Christ: “Make unto you 
friends of the mammon of iniquity, that when you shall 
fail, they may receive you into everlasting dwellings.” 

(c) In some places there are societies (reading circles, 
literary and debating clubs, etc.) organized for the pur¬ 
pose of advancing the intellectual standard of the com¬ 
munity. Worthy persons of all classes and of both sexes 
belong to them. No distinction is made with regard 
to religion; Catholics and non-Catholics, Jews and 
infidels, are found among the members. Will it be advis- 


490 


SPIRITUAL DIRECTION 


able for the local pastor to join them when he is in¬ 
vited to do so? Yes and no. Practical tact and prudence 
ought to tell him what course to follow. If a pure tone 
prevails among the members, if they have nothing but true 
and solid social advancement in view, a priest may lend 
his assistance and by his learning and personal influence 
try to lead the current of literary culture into the 
right channel. Great as the interest is which he takes 
in the welfare of the poor, he must also let the wealthy 
and cultured classes share in his social ministry. 

( d ) The radical movement with its destructive ten¬ 
dencies is rapidly increasing. It will no longer avail to 
say: Our Catholic people are too well grounded in their 
faith to fall into the snares which these demagogues 
with their wild assertions and visionary views lay for 
them. So dazzling are the brilliant pictures presented 
by them, so fascinating is their language, so bold are 
their tactics, that hundreds and thousands are inclined 
to embrace their doctrines and join them in the hope of 
finding a sure and effective cure for suffering mankind. 
The changes at which the radicals aim, cannot, how¬ 
ever, be realized except by a total overthrow of civil and 
religious authority. Despite the declaration often heard, 
“Religion is a private matter,” the radical parties are 
everywhere characterized by unbelief, hostility to reli¬ 
gion, and bitter hatred of the Catholic Church. To the 
extreme radical all law, natural and positive, is but the 
product of circumstances, the outgrowth of environment. 
Therefore, he says, the present order must be abolished. 
Let us do away with the right of private ownership, let 
us give a new mould to the educational, religious, domes¬ 
tic, social and economic aspirations of the human race; 
then poverty will cease, want and suffering will come to 
an end. 


SOCIAL PROBLEMS 


491 


3. Everywhere, in large cities and in small towns, in 
industrial centres and in rural districts, this radical prop¬ 
aganda is at work. The radical Socialists (Bolsheviki) 
and Communists are constantly gaining recruits. Even 
Catholic workingmen lend a willing ear to their boastful 
arguments and begin to swell their ranks. Shall the 
pastor whose heart is with his flock, be silent and stand 
by idly? No, it becomes his imperious duty to protect 
his flock against these ravening wolves. In public and 
in private, in sermons and conferences, often touch upon 
the social question. Refute the arguments which these 
would-be reformers advance, disprove their state¬ 
ments, lay bare their fallacies, divest their high- 
sounding promises of their illusions. But be careful to 
inform yourself adequately on the social question, which 
is complicated and difficult, before you take an attitude 
in public that may hurt your own influence and seriously 
injure the Catholic cause. 

4. No doubt the present deplorable state of society of¬ 
fers many questions that press upon public attention for 
solution. However, a wholesale negative policy could 
only lead to utter destruction, to complete anarchy. So¬ 
ciety is not dead, but merely sick; its sores and wounds 
must be healed by positive means. Pope Leo XIII, in his 
famous Encyclical, “Rerum novarum,” has pointed out 
these means clearly and forcibly. Compare the words 
of the great Pontiff with the wild utterances of the rad¬ 
ical leaders, and you will not for a moment doubt that 
Christianity alone is able to solve the social problems of 
the present day. Our Catholic people ought to be made 
familiar with the text of this papal letter. If you wish 
to counteract the evil influence of radical literature, 
have copies of the “Rerum novarum” spread broadcast 
among the toiling masses. Besides, let other good papers 


492 


SPIRITUAL DIRECTION 


and books dealing with the social question circulate among 
the wage workers of your parish, especially among the 
young men. The struggle is hard, but without a strug¬ 
gle there can be no victory, and without victory, no 


crown. 


CHAPTER VI 


PAROCHIAL MISSIONS 

I. A mission is for the laity what a retreat is for 
the clergy, that is to say, an extraordinary means of 
arousing the people from spiritual lethargy and reform¬ 
ing both individuals and the whole parish. This being its 
sole object, a mission must not be made a business affair 
or be turned into an occasion of raising money. Every 
parish, whether large or small, should have a mission 
now and then, so as to keep the fire of divine love 
burning amongst the faithful, and prevent them from 
becoming lukewarm or estranged from the Church. A 
period of five years is about the average time for 
holding missions, since within that time the complexion 
of a parish usually changes. Ten years is the utmost 
limit, according to Can. 1349: “Ordinarii advigilent nt, 
saltern dccimo quoque anno, sacram, quani vocant, mis- 
sionem, ad gregem sibi commissum habendam parochi cu~ 
rent 

In order that a mission may be successful, the follow¬ 
ing rules must be observed: 

(a) Select a season of the year at which all can attend 
without too great inconvenience. For cities, spring may 
be the best time; for country districts, the early fall, 
after the harvest is over. 

(b) Make arrangements in good time (about a year 
ahead) with the missionary Fathers or their superiors. 
Tell them the circumstances of the congregation, what 

work is to be done, which Fathers you prefer, etc. 

49k3 


494 


SPIRITUAL DIRECTION 


(c) Announce the mission to the people about a month 
in advance, encourage them to come, ask them to pray that 
God’s grace may not be wanting; also have public pray¬ 
ers said (after Mass) for the same purpose. 

( d ) Visit personally those who have fallen away from 
the Church, the tepid, careless Catholics, who will not 
take part in the mission without a personal appeal. 

(e) Stay at home during the mission, watch things 
closely, and attend to those matters which can not 
well be left in the hands of the missionaries, for in¬ 
stance, the instruction of converts and ignorant or neg¬ 
ligent Catholics, the rectification of marriages, etc. It 
is wrong to leave the parish entirely in the care of the mis¬ 
sionary Fathers and to go on a vacation tour during the 
mission. 

(/) Have a sufficient supply of mission goods (prayer 
books, popular books of instruction, rosaries, medals, 
etc.) on hand. Either attend to the sale yourself or 
engage a good Catholic, man or woman, for the purpose. 
Do not overcharge the people who come to buy, nor al¬ 
low others to do so. 

( g ) Let a collection be taken up in church once a day, 
during the principal service. Tell the people before the 
mission opens that you have certain necessary expenses 
and that you expect them to do their duty in defraying 
them. During the mission itself, do not speak of money 
matters, nor charge an entrance fee; it would cripple 
the spiritual effects of the mission. 

(h) A mission should not last less than a week. In 
large congregations it should last at least two weeks—one 
week for the women and one week for the men. 

( i ) The greatest difficulty always has been, and al¬ 
ways will be, to preserve the fruits of the mission. The 
fire which was set ablaze will soon go out, unless step's be 


PAROCHIAL MISSIONS 


495 


taken to keep it alive. This is the duty of the local clergy 
after the missionaries have departed. The pastor should 
preach a few sermons on perseverance, he should enlarge 
upon the instructions given by the missionaries, and keep 
in personal contact with those who have been brought 
back to the fold during the mission. Converts who have 
applied for admission into the Church should be instructed 
thoroughly. Zeal, in a word, should be displayed along 
the whole line of parochial work. Thus a large portion 
of the good seed sown during the mission will not fail 
to produce lasting fruit, and many a soul will be saved. 


CHAPTER VII 


THE PRIEST’S PRIVATE LIFE 

1. The good example set by a priest in his private life 
cannot fail to contribute greatly towards raising the stand¬ 
ard of virtue among his parishioners. Hence we deem it 
proper to devote a special chapter to this matter. 

A priest must love his home and always retire to it as 
soon as his transactions with the outer world are done. 
It is, therefore, proper that the residence destined as a 
dwelling place for the clergy be respectable and in accord¬ 
ance with their dignity. Both immoderate luxury and ex¬ 
cessive simplicity should be avoided in putting up paro¬ 
chial residences. Of course, due regard must be paid to 
the means of the congregation. If a clergyman is forced 
to take his abode in an unassuming residence for a while, 
he should be satisfied and seek consolation in the thought 
that he has a chance to imitate the example of our Lord, 
who, according to His own declaration, had no place 
where to lay His head. 

2. It is not the edifice alone, however, which constitutes 
a home, but the manner in which a clergyman spends his 
time there and the way he deals with those who live with 
him under the same roof. Therefore, we take the lib¬ 
erty to make a few suggestions: 

The interior of a priest’s house ought to have a Catholic 
aspect. The pictures, statues, etc., seen there should be 
religious, not altogether profane, and still less, lascivious. 

The rooms, in particular the priest’s sitting room, should 

496 


THE PRIEST’S PRIVATE LIFE 


497 


not be filled with a disorderly mass of things that are in¬ 
consistent with the clerical profession, such as farming 
utensils, rifles, and other articles of sport. Nor should 
the other extreme be adopted, of arranging the rooms 
like ladies’ boudoirs. Practical tact and prudence will 
tell you what is right in this regard. 

3. That which we always look for in a priest’s house 
is a well selected library. Books are for the clergy what 
tools are for mechanics. They prevent a priest from be¬ 
coming idle and help him to remain a man of culture 
and study. It is a great mistake to believe that with the 
seminary days all study has come to an end. Many 
things will be forgotten unless they are kept fresh in the 
memory by constant repetition. New points, new ideas, 
new questions will turn up in course of time, the laws 
of the Church, the rubrics in particular, are liable to be 
changed. To keep abreast of all these changes constant 
systematic study is necessary. Other professional men, 
lawyers, doctors, etc., practice this in their own sphere. 
Shall a priest be less industrious? 

“A priest is ordained to be a defender of truth, and he should 
always be ready to give a prompt reply to the current errors of 
the time in which he lives. Should he find himself engaged in 
controversy, or the object of attack, he should be able to acquit 
himself with honor, so as not to invite either the scorn of his 
enemies or the compassion of his friends. Would it not be 
indeed humiliating if one who should be a light, not c#!y to the 
ignorant of the world, but to the learned also, were unable to 
give an answer to the impertinences of some smart youth, who 
chanced to possess a superficial knowledge and gloss of modern 
science? . . . But what as a matter of fact often happens? 
Scarcely has the young priest left the lecture-hall when he 
puts aside all serious books. He reads a newspaper or some 
worthless novel, or at most a chapter now and then of the 
Bible, and this is the sum total of his study. Listen to these 


498 


SPIRITUAL DIRECTION 


grave words of Benedict XIV: It is not enough to have gone 
through theology once, to have understood its meaning; no, not 
even to have taught it in public; one should be assiduous in cul¬ 
tivating this science in order to impress deeply upon the mind 
that which was once learned, and to acquire fresh information 
of which theology is the abundant source. ... A priest should 
study to protect himself. Woe to the priest who is not given 
to study, more particularly one who lives in the country! What 
will become of him? Idleness has taught much evil. Are priests 
who do not occupy themselves in their study, who permit the 
few books they have to lie on their book-shelves covered with 
dust, men of prayer and meditation? Alas, no; they have as 
little taste for prayer as for reading. How do they employ 
the long hours which an unlaborious ministry or one ill discharged 
puts at their disposal? In running hither and thither, in making 
useless visits, or in surrendering themselves to their imagina¬ 
tions which are filled with foolish and often perilous images.” 1 

4. To render a home attractive, it is important to pre¬ 
serve cleanliness both inside and outside and to keep 
all things in their proper places. It looks odd to a 
stranger entering a priest’s house to see confusion reign¬ 
ing everywhere and to notice how free access is given to 
various kinds of animals, such as dogs, cats, chickens, etc. 
A clergyman must bear in mind that cleanliness is next 
to godliness, and that untidiness at home will lead to 
slovenliness in the church and sanctuary. 

5. Concerning his time and the use he makes of it, a 
priest cannot be too much on his guard. Although it is 
impossible for one engaged in parochial work to follow 
a rigid daily plan, as we see it followed by the members 
of a religious community, yet it is wrong to have no 
plan at all and to do what one feels a liking or notion 
to do just at the moment. Those who act on this prin¬ 
ciple are apt to lose a great deal of precious time; they 


1 Jesus Living in the Priest, p.159. 


THE PRIEST’S PRIVATE LIFE 


499 


will do imperfectly many a thing which duty calls for. 
The excuse that there are too many interruptions to 
follow a schedule, does not avail, for there are many days 
on which, with a little good will, a definite plan could 
be easily observed. To all ordinary matters, such as 
meditation, the celebration of Mass, recitation of the 
office, instruction in school, visiting the sick, etc., a fixed 
hour should be assigned. The rest of the time ought to 
be devoted to study and other useful occupations. Rec¬ 
reation also should figure in the plan. It can be obtained 
in various ways, for instance, by music, gardening, light 
mechanical work, and last, but not least, in the company 
of others. But particular caution is necessary in choos¬ 
ing one’s company. It is not advisable for a priest to 
move much in the society of lay people simply for the 
sake of pastime, but he may and should now and then 
go in quest of his clerical confreres. Mutual clerical 
visits, as long as sober manners are kept up, will prove 
beneficial and a safeguard against narrow-mindedness. 
Excess in eating, drinking, smoking, immoderate use of 
games and late hours must, of course, be avoided. 

6 . The authorities of the Church have always been 
assiduous in admonishing priests to observe what is called 
clerical decorum. Certain amusements in which lay 
persons may legitimately indulge, are not proper for 
ecclesiastics, because they are apt to entangle them with 
the world and render them unfit for the discharge of 
their duties. 

Among the canons of the Third Plenary Council of 
Baltimore relating to the proprieties of clerical life we 
find the following: “Mandamus, ut sacerdotes a publicis 
equorum prorsus abstineant cursibus, a theatris et specta- 
culis” 2 Clergymen, therefore, are not allowed to go to 

2 Cone. PI. Balt. Ill, n. 79. 


500 


SPIRITUAL DIRECTION 


races or attend theatrical performances, though, if the 
productions are respectable, the theatre may be a lawful 
diversion for the laity. 

Another canon of the same Council decrees: "Ut fla- 
gitii occasionem, quae in cauponis et tabernis deesse non 
solet, clcricis adimamus, cauponarum aditu et usu eis om- 
nino interdicimus, nisi in itincre necessitatis causa” 3 
Hence priests are forbidden to enter saloons in order to 
take stimulants even in moderate quantities, except when 
they are traveling and in need of refreshment. 

7. The Church has made rules also concerning the 
dress of the clergy. The Fathers of the Third Plen¬ 
ary Council say: 

"Habitus clericorum pcculiaris gerentibus non solum reveren - 
tiarn cclsae status dignitati debitam conciliat, sed ipsismet perpetuo 
status sanctitatem in mentem revocat et a plurimis quae minus 
clericum decent, arcet et avocat. Volumus itaque et praecipimus, 
ut omnes Ecclcsiae legem servent, domique agentes vel in templo 
veste talari, quae clerico propria est, semper utantur. Cum foras 
prodeunt muneris vel animi recreandi causa vel in itinere, breviori 
quad am veste indui licet, quae tamen nigri coloris sit et ad genua 
producatur, ita ut a laicis distingui possint. Elegantiores vestium 
formas et mundanas quae novae in dies inveniuntur respuant. . . . 
Stricto praecepto sacerdotibus nostris iniungimus, ut tarn domi 
quant foris, sive in propria dioecesi degant sive extra earn, col - 
lare quod romanum vocatur gerant.” 4 

The soutane or cassock is the standard clerical gar¬ 
ment. The Roman collar is the distinctive mark of the 
Catholic priest. Let us not be ashamed of it, nor 
be ready to adopt the latest fads and styles of “clerical 
dress” which some smart clothing firm puts on the mar¬ 
ket. 

8. Whilst we are speaking of the priest’s private 

3 Ibid., n, 80, 4 Ibid., n. 77. 


THE PRIEST’S PRIVATE LIFE 


50i 


life, we must say something with regard to servants. 
There are no laws prohibiting the employment of female 
servants by priests, but there are both natural and ec¬ 
clesiastical laws that restrict it. It may be disputed, 
reasons being pro and con, whether it is more advisable 
for a priest to have as his servant a near relative (sister, 
cousin, etc.) or a stranger. Local or personal circum¬ 
stances will usually decide the question. Unwise, how¬ 
ever, and likely to create difficulties is the practice of 
those who take several relatives (parents, sisters, 
brothers) into the presbytery of the parish in which 
they work as pastors. 

The person selected by a priest as his servant should, 
of course, first of all be a good cook and housekeeper; 
but she should also be gifted with certain other qualities, 
principally these: 

(a) A good name ( mnlier quae nullam suspicionem 
ingerat). No hysterical person, none of light charac¬ 
ter, no fallen woman, even if reformed, no woman sep¬ 
arated from her husband, no Protestant, is fit for the 
position. 

( b ) Mature age ( neqne aetate neque forma suspecta), 
except with near relatives. The “canonical age” is forty 
or over. 

(c) Piety, i. e., good solid piety (no devotula). 

( d ) Love of solitude; otherwise she will create scan¬ 
dal by her talk and gadding about. 

(e) Humility and obedience ( dominari ne praesu- 
mat). She is not a ruler, but a servant. 

(/) Modesty and simplicity in words, gestures, and 
dress. 

(9) Prudence is required, not only in the selection 
of the right person, but also in dealing with her. Here 
we make the following suggestions; 


502 


SPIRITUAL DIRECTION 


(1) Make a contract with a servant for a limited 
period only. 

(2) Pay her wages regularly (monthly), even if she 
is a relative; her wages should be neither too high nor 
too low. 

(3) Never allow a servant to interfere with parochial 
affairs ( non parochiali administrationi sese immisceant ), 
and therefore never speak in her presence of the af¬ 
fairs of the congregation. 

(4) Be kind and patient with servants; do not lose 
your temper when something goes wrong; do not scold 
them before strangers. 

(5) Avoid familiarity with your servant maid. Do 
not sit down in her room simply for the sake of a chat, 
nor allow her to do so in your room. It is wrong to 
eat your meals with your servant maid at the same table 
and at the same hour. 

(6) Do not travel alone with a female servant, even 
if she be your own sister, either in localities where you 
are known, or where you are unknown ( ancillas suas nun- 
quam secum ad convivia, nundinas, peregrinationes dedn- 
cant, multo minus solas itinere comites habcant). 

(7) Watch your domestics closely as to the manner 
in which they treat the people of the congregation; urge 
them to be kind and polite to everybody. 

(8) Give them sufficient opportunity to attend to their 
religious duties, Mass, confession, communion, etc. 
Never hear their confessions yourself; send them else¬ 
where or call for another priest. 

(9) Do not permit your housekeeper to invite women 
from the parish or outside, not even her own rela¬ 
tives, for social entertainment in the parsonage or its 
surroundings. Watch the persons whom she visits or 
who come to visit her. 


THE PRIEST’S PRIVATE LIFE 


503 


By observing these rules, which may be mod¬ 
ified according to the circumstances of each case, many 
evils will be prevented and the good name of the priest 
be kept unblemished. 

(10) We may add a few words about the way a priest 
should act towards persons of the other sex in general. 
The spirit of the world is the spirit of impurity. There¬ 
fore it is of great importance to avoid everything that 
tends to cause suspicion in that direction. In particular 
we wish to say: 

(1) Do not visit, except strictly on business, houses 
or places where women, especially young girls, offer a 
sort of attraction. To frequent parties, weddings, ban¬ 
quets, etc., save in case of absolute necessity, is a dan¬ 
gerous thing for a priest. The pretext that thus you 
may have a chance to know your people better, does not 
avail, because on such occasions they seldom show their 
true character. 

(2) Do not arrange in your own house festivities in 
which a mixed society of men and women takes part. 

(3) Do not admit the so-called devotees too frequently 
to your residence. If they have doubts and scruples, 
refer them to the confessional. To tale-bearers simply 
close your door under all circumstances. 

(4) Do not accept presents from women unless you are 
sure that their intention is pure and honorable. 

(5) Do not allow female teachers or organists to live 
or board in the parochial residence. 

(11) In connection with this whole subject,—the priest’s 
private life,—we also deem it proper to give a few hints 
concerning the manner in which assistants should act 
towards their pastors. 

The assistant, usually a young priest, should respect 
his pastor as his elderly confrere and look up to him 


504 


SPIRITUAL DIRECTION 


as the guide who will teach him the duties of the parochial 
ministry. For this end it is necessary that cordial re¬ 
lations exist between both from the outset. Therefore, 
the young priest and newcomer should not be too for¬ 
ward, but show modesty in his words and actions. He 
should submit to the arrangements the pastor makes 
about rooms, meals, and all other things in and around 
the house, for the pastor is the master of the house. 
The domestics are hired and paid by the pastor and re¬ 
ceive their instructions from him. If the assistant has 
any wishes, let him express them respectfully, but submit 
if he cannot realize them. Let him not cause incon¬ 
venience to the pastor or housekeeper by frequently in¬ 
viting friends, relatives, especially female, or even other 
priests of his own age and acquaintance. When the pas¬ 
tor goes out, the assistant should stay at home; if he 
himself leaves for any length of time, say, a day or 
more, he should make it known to the pastor, so that 
he can be sent for if necessary. 

The regulation of church affairs and the manage¬ 
ment of parish matters belong to the pastor. The as¬ 
sistant must do whatever work the rector assigns 
to him. If too much is demanded, a kind remonstrance 
may set things right; if not, recourse should be had to 
the bishop. But it is wrong and ungentlemanlike to be¬ 
come insubordinate and flatly refuse to do what is asked. 
If the pastor criticizes the manners of his assistant, 
the latter should accept the admonition thankfully and 
not feel irritated. Customs which the rector of the 
parish has observed in his ministerial functions should 
be followed by the assistant, unless they are forbidden 
under mortal sin. If reforms are needed, it is the 
bishop’s, not the assistant’s business, to introduce them. 
The assistant, finally, ought not to visit families or per- 


THE PRIEST’S PRIVATE LIFE 


505 


sons who oppose the pastor. In general, the assistant 
should never forget his position; he should remember 
that he is to be a help to the pastor, and that in no case 
is he justified, either directly or indirectly, in trying to 
undermine the pastor’s authority. Even in the confes¬ 
sional he should not listen to complaints made against 
the pastor. A young priest who acts on these principles 
will not fail to draw down the grace of the Holy Ghost 
upon his work, and will win the esteem and affection 
of those with whom and for whom he is laboring. 


CONCLUSION 


At the end of these lectures on Pastoral Theology 
\ve may be allowed to repeat what we said in the be¬ 
ginning. A priest who is charged with the care of souls 
must be gifted with two virtues, charity and prudence. 
Charity is, as it were, the motive power of his ministry; 
prudence is the leader. As the fiery cloud went before 
the people of Israel in the desert to show them the way 
to the promised land, so prudence should always pre¬ 
cede a priest’s actions and protect him from the pitfalls 
which lie in his path. This prudence is partly natural, 
partly supernatural. Natural prudence is acquired 
through experience, study, and keen observation of men 
and their doings. Supernatural prudence is a gift of the 
Holy Ghost and is obtained through prayer. A priest 
who has been sent by his bishop to take charge of a 
parish or mission, is thereby constituted a divine shep¬ 
herd. A portion of the whole Church, be it ever so small, 
is put under his immediate care, and he is responsible 
to God for each soul entrusted to him. He stands there 
like the head officer of a regiment or detachment of 
soldiers, which forms but a part of the whole army, 
but which for its moves depends upon the orders it re¬ 
ceives from its immediate superior. Victory or defeat 
is thus put into this hands. Glorious, indeed, will be 
the victory of the great army of Christ if every priest 
does his duty. “Non mundo, sed Deo serviamus ” must 
forever be our motto. As Jesus Christ, the great High- 

priest of the New Law, did not seek His own glory, 

500 


CONCLUSION 


507 


but that of His Father, so every priest of the holy Cath¬ 
olic Church must divest himself of that which is his 
own and make all private and selfish interests subservient 
to his ministry. He should say every day, from the 
moment of his ordination to the moment when he will 
breathe his last: "Non nobis, Domine, non nobis, sed 
Tibi soli Deo Uni et Trino sit sempiterna laus, honor, 
virtus et gloria ” 


APPENDIX I 


HOW TO DEAL WITH CONVERTS 

A 

Mode of Procedure at the First Meeting. 

1. Non-Catholics who come to the priest with the request to be 
admitted to the Catholic Church, should be received with great 
courtesy. Quite a number of them, perhaps, have never 
approached a priest or spoken to him before. The impression 
they get at the first meeting is, therefore, highly important. The 
priest should put on a pleasant mien and address them with 
fatherly love to gain their confidence. 

2. Having listened first to what these persons themselves feel 
like saying, the priest should inquire about the motive they have 
for wishing to join the Catholic Church. They must be told 
that the only intention they ought to have in embracing the 
Catholic faith should be the salvation of their soul. If they 
aim at something else {e.g., a marriage with a Catholic, the pa¬ 
tronage of Catholics in business or society) they ought to be 
disabused of their false ideas before they can be admitted to in¬ 
struction. 

3. In order to test the sincerity of the candidate and to see 
at once what amount of instruction he needs and on what plan 
such instruction should be given, the priest may propose the 
following questions: 

What is your age (with men, not with women) ? Do you 
belong to any particular religious denomination and which? 
Have you been an active member thereof? What are your 
family relations? Are your parents alive? Have they ever tried 
to make some religious impression upon you? Have you been 
baptized in any church ? Have you any living brothers or sis¬ 
ters? What are their religious tenets or convictions? Are you 
single or married? 

4. When the applicant says that he is married, an investigation 

508 


INSTRUCTION OF CONVERTS 


509 


should at once be made, though cautiously and in a tentative 
manner, regarding the validity of his marriage. The questions 
may be formulated thus: 

Where did you get married? Were you joined in marriage 
by a minister of religion or by a civil officer? Was your con¬ 
jugal partner or yourself ever married before to somebody else? 
What does your husband or wife think of your conversion to 
the Catholic faith? Have you any children? If so, how old 
are they? Did you give them any religious education? 

Men should be asked whether they belong to some secret 
society which comes under the ban of the Church. 

5. At the end of this first interview the priest should request 
the candidate to give him an accurate statement of the particular 
circumstances which led him to think of joining the Catholic 
Church. Questions like these will be in order: How long 
have you been deliberating with yourself about this step? What 
first gave rise to the thought? Did you associate with Cath¬ 
olics? Have you ever been inside a Catholic Church? What 
particular service attracted you or made you reflect on the Cath¬ 
olic religion? 

6. If by this preliminary investigation the priest comes to the 
conclusion that he is dealing with a sincere and bona fide con¬ 
vert, he ought to exhort him to pray that God may enlighten 
him to reach the goal for which he is striving. Then he should 
let him know that he must be thoroughly instructed before he 
can be admitted to the Church. The days and hours for such 
instruction should at once be set. Thereupon a catechism is 
given to the person and the first lesson pointed out. 

B 

Some General Rules to be Observed in the Instruction 

of Converts 

1. Give the candidate an ordinary catechism and make him 
study one chapter after the other in regular order. 

2. When the candidate is a highly educated person, other books 
may be read by him, in order that he may obtain a clearer and 
deeper knowledge of the Catholic religion. Books of this kind 
are Gibbons, Faith of our Fathers, Mohler, Symbolism, De 
Ruville, Back to Mother Church. 


APPENDIX I 


510 

3. Young people should be made to recite their lessons like 
children; elderly people may answer the questions proposed ac¬ 
cording to the sense, in their own words and to the best of their 
ability. 

4. After the question has been explained, the party should be 
induced to mention any difficulty he may have in connection with 
the subject. 

5. Whilst giving the doctrinal explanation the priest should try 
to make a good impression on the catechumen by showing the 
beauty and practicability of Catholic doctrine. 

6. All offensive remarks, slurs on the sects, their founders or 
leaders, should be avoided. Let the instruction be limited to the 
matter in hand. 

7. The catechumen during the instruction, which is supposed 
to give him only a theory of the Catholic religion, should also 
get used to practical Catholic life. Let him go to Mass on Sun¬ 
days, observe the days of fast and abstinence, say his morning 
and night prayers well, recite the Our Father and Hail Mary 
every day, make himself acquainted with the mysteries of the 
Rosary. 

8. Lest the candidate, who is now full of zeal and borne aloft 
by a holy enthusiasm, become shocked and scandalized after¬ 
wards at the evil example of Catholics, and even priests, a warn¬ 
ing should be given not to blame the Church for the evil doings 
of some of her members. 

9. Whilst discussing the different parts of the Apostles’ Creed, 
stress must be laid on the ninth article. That article, which 
treats of the Catholic Church, is of the utmost importance. 
The divine authority of the Church, her Apostolic origin, the 
infallibility of the Pope and the ecumenical councils must be 
well explained. The doctrine contained in that article consti¬ 
tutes the diverging point between Catholicism and Protestantism. 
The faith of a Catholic is based upon divine authority externally 
represented by a visible Church. The belief (usually only a sort 
of religious opinion) of a Protestant is the outcome of sub¬ 
jective reasoning and, therefore, wavering and subject to constant 
changes. 

After this article has been well explained the candidate ought 
to be asked whether he is now willing to submit unreservedly 
to the authority of the Church, which, after all, is the authority 


INSTRUCTION OF CONVERTS 


5 IT 

of God Himself. If he says yes, then let him proceed further. 
If he hesitates or gives an evasive answer the instruction should 
be suspended. In kind words the priest ought to admonish the 
person to pray for further light, to reflect a little more on what 
he has heard, and to return as soon as he is ready to acknowledge 
the authority of the Church. Unless this procedure is followed, 
it is to be feared that the candidate will fall away again after 
his conversion. 

10. Later on, when the Sacraments are taken up, the Holy 
Eucharist, the Sacrifice of the Mass and Penance (contrition, 
confession) must be well demonstrated. The candidate ought to 
realize that these two Sacraments are the sources from which 
springs the abundance of grace that helps to sustain spiritual 
life and strength in the great struggle we have to go through in 
this our earthly pilgrimage. 

11. Controversial points should not be touched upon or even 
mentioned before the positive Catholic doctrine has been fully 
set forth. Many objections or difficulties will disappear by them¬ 
selves, because they are based upon wrong notions regarding 
Catholic belief and practice. 

12. If a person who is dangerously sick desires to be admitted 
to the Catholic Church before his death the instruction may be 
shortened and limited to the most essential parts (the four 
articles that must be believed fide explicita, the Sacrament of 
Baptism, Penance, the Eucharist, Extreme Unction and the 
papal blessing with the indulgence attached thereto). If the 
person is willing to embrace the Catholic faith and to accept each 
and everything the Church teaches or commands, he may 
be baptised and prepared for the last journey. In case he 
should linger for a while the deficiency may be supplied after¬ 
wards. This is the rule laid down in the Code of ecclesiastical 
law. 

Can. 752, § 1. Adultus, nisi sciens et volcns probeque instructus, 
ne baptizetur; insuper admonendus ut de pcccatis suis dolcat. §2. 
In mortis autem periculo, si nequeat in praecipuis fidei 
viysteriis diligentius instrui, satis est, ad baptismum confcrcn- 
dum, ut aliquo mo do ostendat se eisdcin asscntire serioque 
promittat se christianae religionis mandata servaturum. 

13. The same applies to very young children (10 years or there¬ 
abouts), who will be sent to a Catholic school and attend a 


APPENDIX 1 


512 

regular catechism class. It will suffice for them to learn what 
is absolutely necessary, the rest to follow afterwards. It is 
different, however, with grown up Protestants who wish to marry 
Catholics. Apart from extraordinary cases, they should first 
be put through a regular course of instruction. The promise 
which they sometimes make that they will attend instruction after 
their marriage, is too often broken. 

14. Women, especially young girls, taking instruction from a 
Catholic priest, should not come to the parsonage alone. A 
female candidate ought to be accompanied by another person of 
her sex, who remains in the room or compartment where the 
instruction is given. If she cannot get a companion, then the 
priest must use other precautions to protect his and her reputation 
and avert false suspicion. The door of the room should be left 
open and the housekeeper be told to pass by occasionally. 

15. When the instruction has come to an end and the candidate 
bids fair to become a good and practical Catholic, the formal 
reception into the Church follows. This reception may be 
either public or private. As long as the candidate himself is 
satisfied, a public reception will be in order with those people 
who are prominent in society and who by their conversion 
probably will induce others to follow their example. The baptism, 
profession and Holy Communion will take place before the whole 
congregation or a considerable portion thereof. The reception 
will 'usually be private. But two witnesses ought always to be 
present. A written document should be drawn up and signed 
by the priest, the witnesses, and the convert himself. 


APPENDIX II 


CATECHETICAL SKETCHES 1 
A 

A Short Catechetical Explanation of the Marks of the Church 

The Church of Christ, according to the Catechism, has 
four attributes or marks. What is a mark? A mark is that 
by which a thing becomes known. 

Should your father send you into the city in order to buy 
something, and say to you: “Go to such and such a street,” 
would that be enough? No; you would ask him how the store 
looks to which you are to go. He would answer you: “It 
is quite large; it has five stories.” Would that be enough? 
Could you then find the house? No. You would ask again. 
What would you ask now? “What is the number of the house?” 
Correct. He would tell you the number. Now you could find 
the store. 

Every house has a number. The number is its mark. By 
means of it you can find the house. 

The Church of God also has its numbers or marks. These 
marks are four. Who knows them ? “One, holy, Catholic, and 
Apostolic.” Correct. Therefore, a Church that has these four 
marks is the Church of Christ, and this Church alone can be the 
Church of Christ because Christ established only one Church. 
Now the Catechism tells us that our Church, the Roman Catholic 
Church, has these marks, and that the other churches, those of 
the Methodists, Episcopalians, or whatever they may call them¬ 
selves, have not these marks, that in consequence they are false 
churches and false religions. This it is that we want to discuss. 

i. Listen now to this question. Why do we speak of the 
Catholic Church as being one? “Because all Catholics have the 

l Adapted from the German of A. Muench, Ph. D. 
the Rev. F. Schulze) by the Rev. 

513 


5H 


APPENDIX II 


same doctrines, the same sacraments, and the same head.” Very 
well. 

Just what do we mean by one? When can we say of two 
persons that they are one? When they want the same thing. 
For this reason several persons often combine into one society. 
All the members of this society want the same thing. For 
example, in our young men’s society, all the young men desire 
to live a good and pious life. But if such is their intention, 
then they must also know what to do. And not only that,—■ 
there must be some one to lead them. The society must have 
a president. Apply this to the Church: the Church is one; all 
its members believe the same doctrine. Here in America all 
Catholics believe in one God in three Persons; in Christ, the 
Son of God, our Redeemer; in Mary, His Mother, and so on. 
This likewise the Catholics of Germany, Italy and other coun¬ 
tries believe. Is this the case also among Protestants? No; 
each considers himself privileged to believe what he likes. To¬ 
day he may hold a belief which he rejects as unworthy tomorrow. 

Catholics also have the same Sacraments. How many Sac¬ 
raments are there? “Seven.” Correct. If you were to go into 
a Catholic Church in another city, you would see people going 
to confession, just as here; you would see them receiving holy 
Communion as we do; assisting at Holy Mass the same as we 
do. Would you find this also among non-Catholics? No. Some 
Protestants recognize two sacraments, some five, and some none 
at all. 

Finally, the Catholic Church has a head. Who is the head 
of the Church? “The Pope at Rome.” Correct. Were you to 
ask the Catholics in Europe, in Asia or in Africa: “What is 
the Pope?” they would answer at once: “The Pope is the head 
of our Church.” Protestants are not united under one head. 
The Lutherans in Germany used to say: “The Kaiser is our 
head,” even as the Anglicans in England still say to-day: “The 
king of England is our head,” whilst the Protestants of America 
say: “Really, we do not know who is our head; we have no 
head, and we need no head because we are not united amongst 
ourselves.” 

2. The Catholic Church is holy. Why is she holy? Because 
her teaching is holy. The Catholic Church teaches that God is 
holy, that Christ is the Son of God, that man may not sin, and 


CATECHETICAL INSTRUCTIONS 515 

so on. These are holy doctrines. The sacraments also are holy, 
above all the Blessed Sacrament of the Altar. Finally, it is 
the work of the Church to make men holy, that is, to lead them 
to God. 

“But there are bad men among Catholics.” Certainly. 
But why are they bad? Are they bad because they do what 
the Church tells them? God forbid. Rather the contrary. They 
will not listen to the Church. They are like naughty children. If 
the father says to his child, “You must not go there,” and the 
child goes anyhow, who then is bad, the father or the child? 
The child, because the child does not obey the father. In like 
manner bad Catholics do not obey their Mother, Holy Church. 
There are holy people also among Protestants; but no saints. 
Saints are persons who are so pious that God loves them so 
much that at times He even performs miracles through them. 
Only the Catholic Church has such saints. Perhaps you have 
heard of St. Francis Xavier. He was a great missionary. He 
converted many pagans to Christianity. One of these, who 
was a good Catholic, was one day approached by a Prot¬ 
estant missionary, who sought to make a Protestant of him, by 
telling him that Catholics had not the right kind of Christianity. 
What did this man answer? Simply this: “The Catholic Church 
sent us our Father Francis. He was a great saint, who wrought 
wonderful things here; he raised six dead persons to life. If 
you tell me that you have the right religion, you must raise 
twelve dead persons to life. If you will do this, we will believe 
you.” The Protestant missionary had no answer, but went off 
ashamed. 

3. Our Church is Catholic. What does that mean? “Catholic 
is a foreign word,” taken from the Greek language. It means 
universal. That is universal which is, or may be, common to 
all. Our Holy Church is destined for all peoples and all coun¬ 
tries. Therefore we cannot say: an American Catholic Church, 
or a German Catholic Church, or an Irish Catholic Church, or a 
Polish Catholic Church. Why not? Because the Catholic Church 
was founded not only for America, Germany, Ireland, and 
Poland, but for the whole world. When the Apostles set out to 
spread the Church of Christ, they did not merely go to the 
borders of Palestine; no, they went everywhere. At the time 
when Columbus discovered America there were only pagans here. 


APPENDIX II 


5i6 

Soon, however, missionaries arrived, secular priests and reli¬ 
gious, who went to work converting the natives. In this manner 
every part of the globe was filled with Catholic Christians. 
In the United States there were at first but a few thousand 
Catholics. Now there are approximately twenty millions. 

The Catholic Church is universal also with regard to time. 
She goes back to Christ. Five hundred years ago there w r ere no 
Protestants. People fell away from the Catholic faith later. 
Therefore they are called sects, that is, such as are cut off. 
If a branch is cut from the tree, can it live and grow? No, it 
dries up, and then breaks into bits. Thus it is with Protestant¬ 
ism ; it is being cut up and broken into more and more sects as 
time goes on. 

4. The Catholic Church is Apostolic. What does that mean? 
It means that the Apostles founded it at the command of Christ. 
The Apostles died, but the Church lives. When the Apostles 
died, others were there to take their places. If a president dies, 
does the republic die also? No; he has a successor. The Pope 
and the bishops are the successors of the Apostles. Who was 
the first Pope? Peter. Peter was an Apostle. Who were the 
first bishops? The other Apostles. Our bishop was consecrated 
by another bishop, and this one in turn by some other bishop, 
and so on, down to the Apostles themselves. The Protestants 
have either no bishops or priests at all, but only preachers, or 
their bishops and priests, as among the Episcopalians, do not 
descend from the Apostles. 

Therefore, let us be happy and grateful that we are children 
of the true Church of Christ, the Church that is one, holy, 
Catholic and Apostolic. 


B 

A Short Catechetical Instruction on the Sixth and Ninth 
Commandments of God 

Introductory Remarks. —Instruction on the sixth and ninth 
commandments is a difficult task for a pastor, not only because 
of the importance of the subject, but especially because of the 
difficulty of selecting the right terms and phrases when address¬ 
ing children. The answers of the Catechism are generally quite 
terse; their meaning will remain obscure if the catechist does not 


CATECHETICAL INSTRUCTIONS 517 

explain them clearly. We hear it said that it is inadvisable to 
acquaint children who are still in the state of blissful innocence, 
with sins of impurity, because instruction in these things may 
needlessly arouse curiosity and stir up temptations. But to pass 
over the sins of impurity in silence is surely wrong. Already in 
early years youth is brought into touch with moral uncleanness. 
If, therefore, the danger of temptation is not forestalled by 
thorough instruction on the part of the qualified teachers, the 
harm done may be great, nay, irreparable. Alban Stolz in his 
“Art of Education’’ judiciously observes: “Not a few cases are 
known to me which young people asserted most positively that 
they would not have fallen into habits of vice nor remained in 
them for years, had they received proper advice and instruction 
regarding this sin from their parents or their teachers. Without 
warning or instruction young people will regard temptations 
against purity, be they exterior or interior, more or less with 
indifference. There will be no more than a vague moral sen¬ 
timent that protests against them, a conscience born blind, as it 
were. Instruction on this subject must, of course, be imparted 
earnestly, by means of carefully selected words, in order that 
no danger or harm may come to the youthful soul. For the 
rest, I consider it unpardonable blindness if priests or parents 
believe that the children entrusted to their care will be best pre¬ 
served in innocence if nothing is ever said to them of such sins; 
just as if the darkness of ignorance were a safeguard against 
a sin which more than all others loves darkness and thrives 
best in the dark.” 

In outlining an instruction on the sixth commandment it is 
necessary to remark, at the outset, that due regard must be had 
for the circumstances, the age of the children, their environment, 
the peculiar dangers to which they are exposed, and so forth. 
One and the same instruction is not adapted to all children. 
But even the youngest should receive a clear idea respecting the 
matter brought before them. Little is gained by vague, meaning¬ 
less generalities. Youth must be imbued with a genuine hatred 
for the vice of impurity. Details, however, belong in the con¬ 
fessional. Hence the catechist should exhort his children to be 
sincere in making their confession. He should show them that, 
as we speak freely to a physician in matters of bodily sickness, 
so also, when the soul is ill, everything should be revealed to the 


5i8 


APPENDIX II 


confessor, in order that he may assist us and forestall the evil, 
or root it out. 

Instruction .—In the sixth and ninth commandments God for¬ 
bids sins of impurity. In the sixth commandment he tells us 
that we must not do anything impure; in the ninth commandment 
we are cautioned not even to think of immoral things, much 
less to desire them. 

Impurity, my dear children, is a most horrible sin. But be¬ 
fore explaining this, I wish to show you how beautiful the virtue 
of chastity is. This virtue is also called purity or modesty. 
When do we say that a white dress is clean? When there is 
no spot on it. A girl will be ashamed to wear a white dress 
that has a dirty spot on it; and if such a spot should, by chance, 
on the way or at play disfigure the dress, she will put 
her hand over it. A child is always happy if it may wear a 
beautiful white dress, and will see to it that it remains clean. 

Is this the virtue of purity of which we speak here? Oh, no, 
for a virtue is something in the soul. I merely gave you an illus¬ 
tration to show you how beautiful is the virtue of chastity. 
Now listen, if a dress, which may be put off at any time and 
which is even thrown away later, is so carefully protected, how 
much more careful must we not be in keeping the soul unspotted 
from sin. 

Chastity is a most beautiful virtue. God Himself tells us 
that. We read in Holy Scripture: “Oh, how beautiful is the 
chaste generation with glory: for the memory thereof is im¬ 
mortal : because it is known both with God and with men.” 
(Wisdom IV, I). Remember this text. I will repeat it slowly. 
Who knows it now? (The catechist may let the more talented 
boys and girls repeat the text, clause for clause, and then let 
all the children recite it together). 

Chastity is sometimes called the angelic virtue. A chaste 
man or woman, and especially a chaste child, is pure like an 
angel. Angels are wholly beautiful and pleasing to the sight 
of God. Nothing unclean or impure is found in them. There¬ 
fore they are usually painted in snow-white garments. 

I will now tell you a few stories of chaste persons. You may 
learn from them how much God loves chastity. You have 
heard of Joseph in Egypt. Who can tell me whose son he 
was? “He was the son of Jacob, the patriarch.” Correct. Why 


CATECHETICAL INSTRUCTIONS 


5i9 


is he called Joseph of Egypt? Because his brothers sold him 
to merchants coming from Egypt. In Egypt all was well with 
him at first. But later he was cast into prison. Why? Had 
he done anything evil? No. The wife of the man (Putiphar) 
in whose house he served, tried to make him do something 
nasty. What did the good and pious Joseph do? He ran 
away, and when the wicked woman clung to his coat, what did 
he do? He escaped, leaving the coat in her hands. For nothing 
in the world did Joseph want to sin. The wicked woman how¬ 
ever lied about him. She told her husband that Joseph wanted 
to commit a sin with her. And Putiphar, her husband, believed 
her. He threw Joseph into prison. Things looked very bad for 
poor Joseph; but God did not forget him. Some time later 
Joseph was freed from prison and the King made him ruler 
and lord over Egypt. This was his reward for the chaste life 
he had led. Now you will understand the sentence which I 
taught you a little while ago: “It is known both with God and 
with men.” 

That was an example from the Old Testament; let us now 
take a few examples from the New Testament. In the first 
place, there was Mary, the mother of God. She was so devout, 
so pure, so holy and so chaste that she feared to speak alone 
with an angel. For a moment she did not know Gabriel was 
an angel; she thought he was a man, and hence her fear. She 
thought nothing good could come from such a conversation. 
Plowever, the angel calmed her fears. Because Mary was so 
pure and modest, she became the Mother of our Saviour. Thus 
God rewarded this holy virgin. 

Then there was St. John. He was called the beloved disciple 
of Jesus. Why? Did the Saviour not love the other Apostles 
and disciples? Certainly, but he loved St. John best of all. And 
why? Because he was so youthful (he was hardly above twenty 
years) and so conscientious that he never did anything that 
was contrary to chastity. Young people are often light-headed 
and commit many sins against the sixth commandment. St. 
John, however, was most pure. Therefore he was honored at 
the Last Supper by being permitted to rest his head on the 
breast of Jesus. This was indeed a high honor. 

Quite a number of other saints, too, are known for their 
chaste lives. You have all heard of St. Aloysius. Even as a 


520 


APPENDIX II 


boy he was in continual fear lest he might violate the virtue of 
chastity. Once he was in the company of other boys. An old 
man was with them. This old man spoke about unchaste and 
immodest things. What did Aloysius do? “Shame on you,” 
he said to the old man; “shame on you for speaking as you did.” 
Years after Aloysius entered the Jesuit order, where he died at 
the youthful age of twenty-four. When the hour of his death 
arrived he was happy. “Now I shall be taken up into Heaven,” 
he said; and God took his pure soul to Himself. God once 
showed St. Magdalen of Pazzi in a miraculous vision the glory 
of St. Aloysius in Heaven. In her ecstasy she cried out: “O 
how beautiful is Aloysius, the son of Ignatius!” 

Finally, let me recall to your minds the chaste life of St. 
Elizabeth. She, too, is one of our great youthful saints. While 
yet a little girl she was brought from her home in Hungary to 
Thuringia in Germany. There she was married later to Count 
Ludwig, a very pious man. She loved purity in a special manner. 
Everybody around her knew this, and therefore no one ever 
dared to utter an impure word in her presence. After the 
Count died, Elizabeth, now a widow, entered a convent. She 
died at twenty-four. Shortly before her death the Lord appeared 
to her and said : “Come to me, my chosen Bride, my beloved 
Friend, enter the home which from all eternity has been pre¬ 
pared for you ; I myself shall take you there.” 

From all these examples you may learn how beautiful and 
attractive is the virtue of chastity. 

Now I must explain to you what is meant by impurity. I do 
not like to do this; but it is necessary, otherwise you will not 
know what you must do in order to preserve the virtue of 
chastity. Therefore, pay close attention to what I am going to 
say. 

Floly Scripture tells us, my dear children, that our bodies are 
temples of the Holy Ghost. What is a temple? “It is the house 
of God.” Correct. We may not soil the house of God. This 
you must understand correctly. Does it mean merely that we 
must not allow our bodies to be dirty? Certainly, we should 
wash ourselves every day; yet this has nothing to do with our 
souls. Therefore, I must explain the matter a little more clearly. 
It is possible to commit a sin of the body, which also stains 
the soul. I mean the sin of impurity. Our body has certain 


CATECHETICAL INSTRUCTIONS 


parts that are called private. These should always be covered. 
Only the hands and face are left bare; sometimes also the feet. 
The other parts of the body a decent person will always cover 
with clothes; and this not only when in the presence of others, 
but also when one is alone. People who do not do so, are 
called indecent, and we say of them that they ought to be 
ashamed of themselves. Whoever has not this shame, or who¬ 
ever bares his body without necessity, is unchaste. 

You now have an idea what impurity is; but I must explain 
another point. The Catechism tells us that we can commit sin 
by impure thoughts, desires, words, looks and actions. Let us 
first consider impure actions. We may not bare ourselves with¬ 
out necessity, nor may we touch the covered parts of the body 
with evil pleasure. Those who do so sin by impure actions. 
Mind well, I say, “without necessity.” For if it is necessary, 
as when one bathes or washes himself, it is no sin. This, how¬ 
ever, should be done as much as possible away from others. 
Therefore, decent and pure children, when they dress or undress 
themselves, when they go to bed or arise, are always careful 
that others do not see that which should be covered. Especially 
should boys and girls never bathe together, or uncover them¬ 
selves before one another. This is indecent. Whoever bathes 
in public must wear a bathing suit. 

Furthermore, sin can be committed by impure words. One 
must not talk regarding the things I just explained, that is, 
joke or laugh about them; nor may one ever sing songs in which 
such things are mentioned. If others speak about them, it is 
best to go away or tell them to be ashamed of themselves, as 
St. Aloysius did to the old man. 

One can also commit sin by impure looks. Therefore one shotild 
not look at oneself, that is the covered private parts, with evil 
lust. In like manner one should never look at indecent pictures. 
If in walking through streets you happen by chance to see in¬ 
decent pictures in stores or show-cases, or on bill-boards, do 
not stop to look at them and take no pleasure in them, but look 
away from them and pass on. No sin is committed by a mere 
chance look. (N. B. In this connection it is useful to tell the 
story of Cham, the son of Noe.) 

Finally, sin can also be committed by impure thoughts and 
desires. This means: if one has an evil desire to see or do 


522 


APPENDIX II 


something unchaste, this is an impure desire, and if one thinks 
about impure things with evil pleasure, and takes delight in the 
evil pictures that come into his mind, this is an impure thought. 
Now it may happen that bad and impure thoughts come into the 
mind without our wanting them. Is this a sin? No. It is 
only a temptation. But as soon as we notice that these thoughts 
are evil, we must drive them away and pray to be rid of them. 

These are some of the sins against purity. They can be 
committed also with others. It is worse if we scandalize others. 
Should some one tempt you to impurity, avoid him or her at 
once and inform your parents or your teacher about it. The 
person who tempted you will then be punished and never do 
it again. 

If you wish to remain pure always, you must often pray to 
God for this virtue, but especially must you honor the Blessed 
Virgin Mary and your Guardian Angel. (N. B. The catechist 
might here call attention to appropriate prayers and ejacula¬ 
tions.) 

Again, you must never forget that God is present everywhere 
and sees you. Impurity is most hateful in His sight. Once 
upon a time there were two cities, Sodom and Gomorrha. They 
were beautiful cities in a wonderful country. But the people 
that lived there were very bad. They had committed many sins 
of impurity. What happened? God allowed a rain of fire and 
brimstone to fall upon these cities, and the cities with all the 
people in them perished. God punishes impure and unchaste 
people also in our day. But even if they suffer no pains here on 
earth, they will certainly suffer most terribly in hell. “They shall 
have their portion in the pool burning with fire and brimstone, 
which is the second death,” say Holy Scripture. (Apoc. xxi, 8). 

Therefore, my dear children, always be chaste. Should any one 
among you have sinned against this virtue, you can repair the 
harm by a good confession. But you must tell your confessor 
everything. There is no reason why you should be afraid. The 
priest will not scold you, but rather help you not to commit such 
a sin again. He will advise you what you must do in order not 
to fall by temptation. If you are in doubt whether or not some¬ 
thing is a sin of impurity, ask your confessor, just as a sick man 
asks his physician about the medicines necessary to regain the 
health of the body or the remedies necessary to prevent dis- 


CATECHETICAL INSTRUCTIONS 


523 

ease. Keep in mind the saying of the Saviour: “Blessed are the 
pure of heart, for they shall see God.” 

C 

Catechetical Observations on the Doctrine of the Real Pres¬ 
ence of Christ in the Blessed Sacrament 

To-day, my dear children, I am going to tell you something 
about the Blessed Sacrament of the Altar. The first question in 
the Catechism (Deharbe) is: “What is the Blessed Sacrament?” 
Who knows the answer? “It is the true body and true blood 
of Jesus Christ, who under the appearance of bread and wine is 
really and substantially present for the nourishment of our souls.” 
Correct. This answer is rather long; therefore, we will discuss 
it word for word. In the first place it says: “the true body and 
the true blood of Jesus Christ.” Paintings or statues are some¬ 
times made to represent men. As you go walking through the 
park you will see statues of great men, for example, of George 
Washington. Is it Washington himself? No, he died long ago. 
It only represents Washington. See the crucifix there. What do 
you see? The Saviour on the cross. Is it the Saviour Himelf? 
No. It is only a picture of Him. When would it be the Saviour 
Himself? If He were here on the cross just as on Good 
Friday when the Jews nailed Him to it. But we say: “the 
Blessed Sacrament is the true body and the true blood of Christ.” 
This means: the body and blood of the Saviour is present in 
the same manner as when we say that this or that person is with 
us, because he is really in our midst. Jesus Christ is God, but 
He is also man. Therefore, He has a body, and because it is a 
living body, there is blood in it. Further it says: “who is pres¬ 
ent under the appearances of bread and wine.” What is an ap¬ 
pearance? Appearance is that which gives a substance, a person, 
or an object certain qualities. Therefore, we say: This is the 
appearance of a house, or a tree, or a man. All that we perceive 
with the senses, that we see, feel, taste, and so on, belongs to the 
appearance of a thing. Hence if we say: “the Blessed Sacra¬ 
ment is the body and blood of Christ under the appearances of 
bread and wine,” we mean: the host which looks like bread, and 
that which is contained in the chalice on the altar looks like wine 
and tastes like wine. But is it really bread and is it really wine? 


5 2 4 


APPENDIX II 


No. God has performed a miracle. Only the appearances of 
bread and wine are there. That which was bread but a while be¬ 
fore and that which was wine, are now changed into the body and 
blood of Christ. This change takes place at the consecration in 
Holy Mass. How do we know that? We know it from the 
Saviour Himself. He told us about it in clear and plain words. 
Jesus once fed several thousand people who had gathered about 
Him in the desert, with only five loaves of bread and two fishes, 
so that all were satiated. This was a great miracle, and the peo¬ 
ple believed in the Saviour when they saw it. The Saviour then 
promised to perform a still greater miracle. He said that He 
would give His body as a food and His blood as a drink. Many 
refused to believe this and no longer walked with the Saviour. 
This was rather stupid on the part of these people, for they 
should have said: He who can perform one miracle, is certainly 
powerful enough to perform another. Peter and the other Apos¬ 
tles were wiser. When the Saviour asked them: “Do you also 
want to leave me?” they answered: “To whom shall we go, for 
you have the words of eternal life.” 

The Blessed Sacrament is given to us for the nourishment of 
our souls. Our body could not live if it received no nourishment. 
In like manner the soul, too, must have a spiritual food, other¬ 
wise it will perish. This nourishment is the body and blood of 
Christ. In holy Communion the host is placed on our tongues, 
and we swallow it, but not in order to nourish our body, but to 
preserve supernatural life, that is sanctifying grace in the soul. 

Finally it is said: “Who is really and substantially present.” 
What belongs to the substance of Christ? Christ is God and man. 
He has a body and a soul. The body is composed of flesh and 
blood. Substantially therefore means: the Saviour is present 
in the Blessed Sacrament as God and as man, with body and soul, 
with flesh and blood. If we add the word really, the meaning is: 
It is not only a picture of the Saviour, but it is He Himself. 

You see, my dear children, the Blessed Sacrament is something 
beautiful and wonderful. God Himself is present there. This 
we must firmly believe. In the church the Blessed Sacrament is 
kept in the tabernacle. Before the tabernacle burns a lamp, which 
shows us that the Saviour, God Himself, is present. In the 
chalice, which is in the tabernacle, are the hosts, and in each host, 
though it looks like bread, we have the body and blood of Christ, 


CATECHETICAL INSTRUCTIONS 525 


the Son of God, who sits at the right hand of the Father in 
Heaven. For this reason we must always be well-behaved in 
church. We should not speak loudly there, laugh, converse with 
others, and so forth, but pray. When we come before the taber¬ 
nacle, or pass it, we should bend our knee and adore the Saviour. 
Thus our faith teaches us. Not in our eyes should we trust, but 
in the words of Christ. At the Last Supper, He took bread into 
His hands and said: “This is my body.” As he said this, the 
bread was changed into the body of the Son of God. At Holy 
Mass, the priest takes bread into his hands and speaks the same 
words which Christ spoke. As often, therefore, as the Holy 
Sacrifice of the Mass is celebrated, the Saviour works the 
same miracle which He performed at the Last Supper in Jerusa¬ 
lem. When the pious shepherds of Bethlehem saw the Infant 
Jesus in the crib, they saw only His human body, and yet they 
adored Him. They knew the Child was God. They believed it 
because the Angel had told them so. If the shepherds believed 
an angel, we must so much the more believe Christ, for He is 
the eternal truth which cannot deceive or be deceived. 


APPENDIX III 


A 

INQUIRY INTO THE STATUS OF THOSE ABOUT TO MARRY 

(Kindly supplied for this work by the Rev. V. Dean J. H. Keim) 

The pastor in whose church the marriage is to be celebrated, 
should pay attention to the following items: 

1. Full name of the bridegroom; names of his parents; date 
of his birth; date, place, and church of his Baptism; 
widower ? 

2. Full name of the bride; names of her parents; date of her 
birth; date, place, and church of her Baptism: widow ? 

3. Certificate of Baptism, if born and baptized in another 
parish. 

4. Are they both confirmed? If not, it should be done before 
marriage, provided this Sacrament can be received con¬ 
veniently (Can. 1021, §2). 

5. Date on which the marriage is to be celebrated; time? 
low Mass? high Mass? 

6. Did they procure a marriage license? Tell them to do 

so and to bring it with them when they come for instruc¬ 

tion before the wedding-day. 

7. How long have you been living in this parish? If one of 

the party has a domicile in another parish, the banns 

must be published in that church also and a certificate 
from its pastor should be furnished showing this law has 
been complied with. (Can. 1022-23). 

Can. 1020 makes it the duty of the pastor to investigate 
diligently if there be any impediment to the prospective marriage. 
By impediment may be understood “any circumstance of which 
the law takes cognizance that is opposed to a licit or a valid mar¬ 
riage.” There are two sorts: nullifying (impedimenta dirimen- 
tia), which render a marriage invalid; and prohibitory ( im¬ 
pedimenta impedientia) , which render it merely illicit. 

526 


INQUIRY IN MARRIAGE CASES 527 


A prohibitory impediment forbids a marriage, but does not 
render it invalid if contracted despite the existing impediment. 

A nullifying impediment not only forbids the contracting of 
matrimony, but also renders it null and void if contracted 
despite the existing impediment. 

Even though the impediment be only on one side, it neverthe¬ 
less renders matrimony either illicit or invalid. (Can. 1036). 

The prohibitory impediments are as follows: 

1. A simple vow of virginity, of perfect chastity, of not 
marrying, of receiving Sacred Orders, and of embracing 
the religious state hinders Matrimony. (Can. 1058, 1). 

2. Adoption renders marriage illicit in States where the civil 
law prohibits it. 

3. Mixed Marriages between Catholics and baptized non- 
Catholics are forbidden and detested by the Church. 

4. The Church also dissuades the faithful from contracting 
marriage with fallen-away Catholics. 

5. A pastor is forbidden to assist at a wedding of public sin¬ 
ners and persons under ecclesiastical censure, who have 
not been reconciled to the Church. 

The nullifying impediments are: 

1. A man must have completed the sixteenth year, a woman 
the fourteenth year before they can validly enter into Mat¬ 
rimony. (Can. 1067, 1). 

2. Certain physical defects. (Can. 1068). 

3. A previous marriage (Can. 1069, 1), the Pauline Privilege 
remaining intact. 

4. Disparity of worship. This impediment makes marriage 
between a Catholic and a non-baptized person null and 
void; and also between a non-baptized person and a convert 
to the Catholic Church from heresy and schism. (Can. 1070, 

1). 

5. Holy Orders. They invalidly attempt marriage who are 
clerics in sacred orders. (Can. 1072). 

6. Solemn vows, such as are made in certain religious orders 
and accepted by the Church as such. (Can. 1073). 

7. Lack of consent in one who is forcibly carried off or de¬ 
tained for the purpose of marriage. 

8. Crime. Adultery with a promise to marry, or an attempted 
marriage, or adultery and murder; or if one physically 


528 


APPENDIX III 


or morally cooperated in the murder of husband or wife, 
even if adultery was not committed. 

9. Consanguinity (blood-relationship) existing in persons 
descending from the same stock or common ancestor. This 
relationship may arise in two ways: (a) by direct line 
(linea recta), as father and child, grandfather and grand¬ 
child: (2) by descent from a common ancestor, as two broth¬ 
ers, two cousins. This is called the collateral line ( linea col¬ 
lateral^) . Consanguinity in any degree in the direct line 
is an impediment nullifying marriage; in the collateral 
line it is nullifying to the third degree inclusive. (Can. 

1076) . 

10. Affinity is a relationship whereby the husband becomes re¬ 
lated to the wife’s family, and the wife to the husband’s. In 
the direct line it is a nullifying impediment in every degree, 
in the collateral line unto the second degree inclusive (Can. 

1077) ; it arises from valid Matrimony. 

11. Public decorum. This impediment arises from an invalid 
marriage and from public and notorious concubinage; it 
makes marriage null and void in the first and second de¬ 
gree of the direct line between the man and the blood 
relatives of the woman, and vice versa (Can. 1078). 

12. Spiritual relationship. Marriage on account of this im¬ 
pediment is invalid between the person who baptizes a 
child and the child; and also between the sponsors and the 
child. (Can. 1079). 

13. Legal relationship. This arises from adoption, and the 
Church holds that those incapable by civil law of contract¬ 
ing marriage cannot do so by virtue of Canon Law. (Can. 
1080). 

14. Error (substantial) concerning a person renders a mar¬ 
riage invalid; concerning a quality (accidental) it annuls 
marriage only if the error results in error of person, as in 
the case of a slave. 

15. Fear. As marriage is a contract entered into by the free 
will of the contracting parties, fear and force inflicted from 
without, and unjustly compelling one to marry is a nulli¬ 
fying impediment (Can. 1087). 

16. Clandestinity. Only those marriages are valid which are 
contracted before the parish priest or the Ordinary of 


INSTRUCTION FOR BRIDAL COUPLES 529 

the place, or before a priest delegated by either of these 
and at least two witnesses (Can. 1094). 

These briefly are the laws of the Church regarding matri¬ 
monial impediments, and the observance of them is binding on 
the conscience of every Christian. All who know of any ex¬ 
isting impediment are bound to reveal it before the celebration 
of the marriage to the Ordinary or pastor of the place (Can. 
1027). 

The publication of the banns should be made in the church on 
three successive Sundays and other feasts of obligation during 
the principal Mass or other divine services which the people 
attend in numbers (Can. 1027). This ecclesiastical law binds 
under pain of mortal sin. (Sab.-Barrett n. 843). The banns are 
not published when a dispensation for a mixed marriage has 
been granted. 

B 

SPECIMEN INSTRUCTION FOR BRIDAL COUPLES 
(Kindly supplied, for this work by the V. Rev. Dean J. H. Keim ) 

I 

I am sure, my friends, that you are well aware of the great 
importance of the step which you are about to take. On it much 
will depend—your temporal and, who knows? perhaps also your 
eternal welfare. You are about to contract a union which, 
once entered upon, is indissoluble, and there is no power on 
earth, be it priest, bishop, or pope, much less a civil court, 
that can dissolve the sacred tie by which you will be bound for 
life after you have joined hands at the altar in holy Matrimony. 
The Catholic Church permits no dissolution of marriage when 
the contract was valid from the beginning. Her position is 
determined forever by the Supreme Legislator, Christ Himself, 
who says: “What God hath joined together, let no man put 
asunder.” (Mark x, 9). 

Taking into account the important obligations of married life 
Our Lord elevated Marriage to the rank of a Sacrament, mak¬ 
ing it a channel of grace. Like the other Sacraments, it confers 
a special grace enabling the wedded to fulfill the various duties 
of their state of life. This special help of God you will need 
urgently, as experience will tell you later, for it is not an easy 
thing to fulfill these duties; for in the married state there is 


530 


APPENDIX III 


not always sunshine, as some imagine, who think, if we are once 
married, everything will be sheer happiness and joy, but there 
may be much gloom and sorrow, as marriage is a state of great 
responsibility and of grave obligations. 

The future does not always turn out to as the young couple 
imagines. The so-called honeymoon will soon be over, and then 
you will enter upon the restless sea of life with its dangers 
and troubles, its sorrows and difficulties. Sooner or later you 
will find out that you did not marry an angel, but a human being 
with faults, shortcomings, and defects of character, such as all 
the children of Adam and Eve possess in a more or less 
degree. 

Then, there may come sickness, misfortune, failure in business, 
a serious accident, inability to keep steady work and earn the 
daily bread, besides the evergrowing responsibility for the Chris¬ 
tian education of the offspring. The parents sooner or later will 
experience the truth of the proverb: “Little children step on 
their mother’s dress; grown children step on her heart.” Be¬ 
lieve me, it is not all sunshine in the state of matrimony. 

And yet, in all these troubles and difficulties the family life may 
still be happy, if the married are charitable, patient, unselfish, 
and help one another carry the burden imposed upon them. 

But alas! things sometimes turn out otherwise. Do we not 
find many married couples living in a state of misery and un¬ 
happiness? Do we not often meet husbands and wives who do 
not love each other, but quarrel and fuss incessantly, and 
do all they can to make this short life on earth a life of real 
misery, and who even think and say: “Oh, I wish I had 
never met you.” When this is the case, life is not worth living. 
Poor family ! poor children! 

And my friends, such families are by no means rare. We 
read in the daily papers long lists of those seeking divorce. 
Here is a man who abandoned his family; there a wife 
who ran away with another man. For a hundred and one rea¬ 
sons they seek divorce and display their ugly deeds to a sensa¬ 
tion-craving world in the court room. What misery may have 
preceded, before these steps were taken! What kind of a family 
life is this! What an abyss of human misery it reveals to our 
eyes! And let us not forget, the parties concerned are the 
same who were so affectionate before and shortly after mar- 


INSTRUCTION FOR BRIDAL COUPLES 531 


riage, the same, who loved one another and were so happy, per¬ 
haps more so than you are now. How did this change become 
possible? What has brought it about? 

Well, my friends, I want to prevent such a misfortune, such 
an unhappy union between you two, and as I desire to see you a 
happy couple all the days of your life, I am now going to show 
you the road that leads to a good and happy family life. You 
want nothing else, and you ask me: “Well, Father, what must 
we do in order that our marriage may be a happy one?” Here 
is my answer: Enter upon it with the blessing of God. On 
this blessing, my dear friends, your future destiny depends. If 
God is with you on the journey you have before you, you will 
not stumble. Unfortunately, there are too many young people 
whose past life does not give much hope for happiness 
in the married state. They force and push themselves into 
marriage without being called to it by God; they have not the 
moral or physical requisites that would warrant a happy mar¬ 
riage, and these are the ones that furnish us an abundance of un¬ 
happy marriages. We find young people who believe they can 
get along without God. They do not pray, they live without 
God and get married without Him, and so we are not surprised 
when misfortune and failure are their constant companions. 

Many imagine, if they would remain in good health, if they 
had work and a good position and money and a cozy home, 
everything would run smoothly forever. But, my friends, during 
my journey through life I have known many who were healthy, 
who had work and money in abundance and a beautiful home, 
in which, alas! but one thing was missing—the blessing of God, 
and it didn’t take very long before misery and unhappiness 
forced their way into this, now unhappy home. It is and always 
will remain true: all those will be unhappy in their married 
life who do not enter upon it with the blessing of God or, if 
they received that blessing, do not preserve it. I am sure that 
it is not your intention to enter upon an unhappy marriage, 
and you are eager to know just what to do to have the blessing 
of God for your future state of life. This I will tell you to¬ 
day. 

1. First of all you must remove all the obstacles that stand in 
the way of your obtaining the blessing of God. Therefore, 
make a good confession! You stand £t a decisive point in your 


532 


APPENDIX III 


life, and it is very advisable to settle your old accounts with 
Almighty God and make a general confession, say from your 
last general confession on. After you have confessed the sins 
committed since your last confession, tell the Father Confessor 
that your banns will be published next Sunday for the first time 
and that for this reason you would like to make a general con¬ 
fession. In particular ask yourselves two questions: (i) How 
did I treat my parents? and (2) Have I been chaste and pure of 
heart? Young people, who have obeyed the fourth command¬ 
ment, who have honored and obeyed their father and mother and 
who have been chaste and pure, may expect God’s choicest bless¬ 
ings and enter upon marriage with confidence in His future help. 

Those, however, who feel guilty of having transgressed God’s 
holy laws in these two points, should do penance and repair be¬ 
fore their wedding any wrong committed, lest the punishment 
of God, which they have deserved by their sins, be their lot in 
the married state. 

2. Avoid all danger and occasion of sin and do not spoil your 
good reputation by exposing yourselves to gossip by meeting 
at night and in secret places. For the protection of the 
betrothed the Church insists that they shall not live under the 
same roof before marriage. Like a good mother who is deeply 
concerned for the welfare of her children, our holy mother, the 
Church, watches over her children and desires those who intend 
to get married, to do so with a pure heart and thus be worthy 
of the blessing of God. 

3. If you wish to obtain God’s blessing on your wedding day, 
you should ask for it in fervent prayer. As a rule the minds 
of a young couple before marriage are so occupied with neces¬ 
sary preparations, such as dress, dinner, invitations, etc., that they 
easily overlook the most important thing of all, and that is 
prayer. A Russian proverb aptly says: “When you go to war, 
pray once; when you go to sea, pray twice; but when you get mar¬ 
ried, pray three times.” By prayer you can draw down God’s 
blessing upon you. Go to Holy Mass as often as time and cir¬ 
cumstances permit, and often pray at the foot of the altar: “O 
God, grant us your blessing for our whole married life!” 

These, then, are the three things necessary for a good prepa¬ 
ration: a sincere confession, the strict avoidance of sin, and, last 


INSTRUCTION FOR BRIDAL COUPLES 533 

but not least, prayer. Do this and you may rest assured that your 
coming marriage will be blessed by God. 

On the day before your wedding I shall give you a special 
instruction on what you must do to preserve this blessing of 
God, which, I hope and pray, will be abundantly showered upon 
you. 


II 

My friends, I am glad to see you here on the eve of your wed¬ 
ding day to hear from one who has your future welfare at heart, 
a few words that may help to preserve the blessing of God 
you are about to receive to-morrow in holy wedlock. I was 
edified to see you observe so faithfully the advice I gave you in 
regard to preparation for the great Sacrament you are going to 
receive, and this gives me hope that you will also follow the 
advice I offer you to-day. 

To-morrow you will join hands and hearts to start on a jour¬ 
ney that is to bring you to a common destination, Heaven; and 
the married state, which you will enter upon, should help you 
to reach this end. For many the married state has not become 
the means of reaching Heaven, but the road to temporal and 
eternal misery, and if I could foresee this in your case, I should 
consider it my duty to warn you and urge you not to get 
married. 

I have told you that the journey before you is not without 
many dangers. For this reason I would like to give you a re¬ 
liable companion along the road, namely the fear of God. 
“Fear God and keep His commandments,” says Holy Writ. 
With this companion you will steer clear of dangers and always 
fare well. “Great joy,” says Holy Scripture, “have all who love 
Thy law, O Lord, and they shall not stumble on the rock of 
misfortune. But cursed be those who depart from Thy com¬ 
mandments and there is no happiness and peace upon their 
ways” (Ps. 118). Let these words be your guiding star on your 
journey through life. They will not only help you to keep on the 
path which every ordinary Christian must travel, but also to 
fulfill the new duties which you take upon yourselves by enter¬ 
ing the married state, 


534 


APPENDIX III 


What are these duties? What does God expect from you in 
the married state? A most important question, and here is my 
answer. God expects from you three things: 

1. That you keep holy your married state; 

2. That you love each other; 

3. That you give a good Catholic education to the children 
whom God sends you. 

1. The married state is holy, and it is the will of God that those 
who enter it, keep it holy. This they do if they set a high value 
upon conjugal chastity and live together in strict conformity 
with the order established by God Himself. Marriage was 
divinely instituted for the propagation of mankind; without 
it the human race would be doomed to extinction. Christian 
marriage, which has been elevated by our Lord to the rank 
of a Sacrament, has the high and ideal purpose of raising 
children for the kingdom of God here on earth and, thereby, for 
Heaven. This is the main purpose of marriage, and when mar¬ 
ried people do what must be done to obtain this purpose and what 
must be done in order to beget children, they have God’s per¬ 
mission to do so, and it is no sin. From this you see the 
great difference between sexual intercourse when practiced by the 
unmarried and the married. The former violates the divinely 
established order and is a grievous sin; the latter is in con¬ 
formity with the moral law and pleasing to God. 

Marital intercourse is sometimes called the conjugal duty, 
prescribed by God for those who choose the state of mat¬ 
rimony. Through the mouth of one of His Apostles, St. Paul, 
God has spoken so plainly that no one can remain in doubt about 
this duty. He writes: “Let the husband render the debt to 
his wife, and the wife also in like manner to the husband. 
The wife hath not power of her own body; but the husband. 
And in like manner the husband also hath not power of his own 
body, but the wife. Defraud not one another, except, perhaps, 
by consent, for a time, that you may give yourselves to prayer, 
and return together again, lest satan tempt you for your incon- 
tinency.” 

The word “duty” indicates that it is an obligation for both 
husband and wife to submit to conjugal intercourse when properly 
requested. A refusal without sufficient reason would be a sin, 
and if this refusal would be the outgrowth of anger, stubbornness, 


INSTRUCTION FOR BRIDAL COUPLES 535 


enmity or aversion, it might be a mortal sin, especially if it 
would constitute an occasion for the other party to commit sin 
alone, or with others. 

By mutual consent the married may abstain from the use of the 
marital privilege, and if the wife for any good reason asks her 
husband not to indulge, and he is satisfied, then, of course, 
there can be no question of sin. Married people should never 
lose sight of the fact that all abuses sooner or later entail 
punishment. They should practice self-denial and retain the 
mastery over their passions. They should never forget that the 
all-seeing eye of God looks also into their conjugal chamber, and 
that they should avoid everything by which mutual respect might 
be impaired. 

Married people, therefore, who are filled with a truly Chris¬ 
tian spirit, will cohabit together in the fear of God, for God’s 
sake, who made them husband and wife and called them to assist 
in the propagation of the human race, from a motive of duty, even 
if compliance with this duty should be a burden. As both have 
the same rights, so both have the same duties, and these duties 
continue during the time of pregnancy, when there is hope that 
the wife may give birth to a child, although, if this be the case, 
abstinence from conjugal intercourse may be demanded by the 
health of the mother and the child. If on account of advanced 
age or other causes the primary object of matrimony, that is, the 
begetting of children, is no longer attainable, the right and duty 
of cohabitation still remain in order to attain the secondary 
object of matrimony, that is, to satisfy the demands of nature 
and to remove the danger of committing sins of impurity. 

As married people are allowed to have conjugal intercourse, so 
they are also allowed to make use of what is conducive, necessary 
or useful to it, as caressing, embracing, kissing, etc., which 
actions also tend to preserve and promote mutual love and af¬ 
fection. 

As your pastor it was my duty to give you this instruction, and 
I did so, reluctantly, in order to keep you from sin. Whatever 
is against the law and ordinance of God, against the order of 
nature and the purpose of Matrimony, is sinful. Should some¬ 
thing occur which causes your conscience to feel uneasy, modestly 
ask your confessor about it. It may happen that married people 
believe something to be sinful for them which is no sin at all; 


536 


APPENDIX III 


and it may also happen that they do something which the priest 
must tell them is forbidden. 

I may mention a few things which are forbidden and sinful. 

(a) Married people sin grievously if they satisfy their sexual 
desires by abusing their own body. This is a grievous sin for 
the unmarried, but still more grievous for the married. 

(b) Married people commit a grievous sin if they desecrate tbe 
married state by making use of the conjugal privilege, but try 
to prevent conception, thus frustrating the first and main object 
of Matrimony. To such may justly be applied the words of 
Holy Scripture: “They loved the curse and the curse shall 
come over them; they repudiated the blessing and the blessing 
shall be far from them.” Every sin calls for vengeance. Where 
children are not wanted, the spirits of vengeance enter: sickness, 
mental disorders, discord, quarrels, hatred, aversion, the sting of a 
bad conscience, and the curse of mortal sin. Married people who 
purposely prevent the begetting of children, debase themselves, 
and the wife in such a case is lowered to the level of 
those miserable creatures who lead lives of shame—for they too 
do not want children. Another crime, almost too abominable 
to mention, is destroying the life of the child in the very 
womb of the mother before it has seen the light of day. This 
is murder in the proper sense of the word. “Pastors and con¬ 
fessors should prudently and firmly inculcate horror of such a 
crime. They should ever be mindful of the words which Tertul- 
lian addressed to the pagans of his time: ‘To prevent birth is to 
murder by anticipation’; for there is indeed a twofold murder: 
one when the body is destroyed, the other when the soul is denied 
the saving waters of Baptism!” (Prov. Council N. Y., 1883, 
9: 25.) In pagan Rome those that were guilty of this crime were 
banished from the country. In the Middle Ages those guilty 
of it were b'uried alive. To-day the Church excommunicates all 
who commit this accursed crime of abortion or who knowingly 
participate in its commission. “If the crime of ‘shedding in¬ 
nocent blood’ cries to heaven for vengeance, how shall we char¬ 
acterize the double guilt of those whose souls are stained with the 
innocent blood of their own unborn offspring! No mother is 
allowed, under any circumstances, to permit her unborn infant 
to be killed even for the preservation of her own life; because 
the end never justifies the means, and we may not do evil in 


INSTRUCTION FOR BRIDAL COUELES 537 


order that good may come from it.” (Prov. Council Balt., 
1869). 

I quoted these words of the bishops not by way of reproof, 
but of warning, and I confidently hope that you will carefully 
keep from your home all persons, books, and things that would 
tempt you to commit sins against the holiness of this Sacrament 
Dear friends, willingly receive the children God has destined for 
you, and always remember His words: “Whosoever receiveth 
one such child as this in My name, receiveth Me. . . .” Chil¬ 
dren bring blessings Upon their parents; they safeguard mar¬ 
riage; they ennoble the married state and bring reward to the 
parents. Many a man who is now in Heaven owes his salvation 
to the prayers of his children. And many a man forsaken in his 
old age, and many a woman abandoned to want and disgrace, 
spending their old days in the Old Folks Home or on the County 
Farm, should blame nobody else for their distress because, hav¬ 
ing no children or a few bad ones, they now merely reap what 
the.y sowed in their younger days. 

(c) Married people will, furthermore, commit a grievous sin 
if they commit, or desire to commit, fornication with another 
person (adultery). Married people must be faithful to each 
other, for they promise lifelong fidelity before God and His 
Church, when the marriage bond is blessed. The husband, there¬ 
fore, must love only his wife, and if he turns his thoughts 
towards another woman and, still worse, allows his desires to go 
to such a person, or even commits an evil deed with such a one, 
he is unfaithful to his partner, he is an adulterer. Similarly, 
the wife must love only her husband, and not divide her love be¬ 
tween him and another man. 

Careful as you should be to avoid even the semblance of 
undue familiarity with others, you must on the other hand avoid 
jealousy. There is hardly a more dangerous enemy of married 
life than jealousy. It breaks up the peace of the home and will 
poison your love after it has filled you with false suspicions. 
Never listen to complaints or calumnies against your partner. 
Always cherish a firm mutual confidence and do not permit 
the demon of jealousy to shatter your happiness. 

• ••••• •••••• 

2. Having seen what God expects of you in the married state, 
the question now arises as to what you owe one another in that 


53§ 


APPENDIX III 


state. The answer is: that you love each other. You may think 
it quite superfluous for the priest to tell you that you must love 
each other. If that were not the case, you say, we should not 
have come here to get married. I believe this, my friends, but 
I have heard of many who said they loved each other before 
and immediately after marriage; yet their love soon disappeared 
like the snow before the sun; soon they gave each other the cold 
shoulder, as the saying is, quarreled and embittered their lives 
day after day. One would hardly believe them to be the 
same couple who were so affectionate when they were engaged. 
The love that is needed for the married state must not be of 
the kind that soon evaporates, but true as gold, a love which 
will stand the test of time, in good days and in bad days, in 
sickness and in misfortune; a love that will not fade with age or 
vanish even with death. 

Conjugal love, this holy love that should fill the hearts of 
husband and wife, should be kept alive and made holier by 
prayer, common prayer, family prayer, which is “the sanctuary 
lamp before the shrine of Matrimony.” When the married lift 
their hands and hearts to Heaven in common prayer in the 
morning and evening, they not only draw the blessing of God 
upon them, their house and their work; no, what is more, 
their love is rekindled, their hearts are joined anew, mutual re¬ 
spect and reverence is nourished, the wife sees a praying hus¬ 
band, the husband beholds a pious wife—and their love can not 
vanish. To pray together, to work together, to help each other 
bear the burdens of life, to fill your hearts with joy and 
gladness, that is the task before you. 

“Charity is patient,” says St. Paul. Yes, without this virtue 
not even saints could get along in this world. We all have our 
faults and neither of you is an angel. The proverb truly says: 
“The husband has his faults and the wife brings hers along.” 
These faults you should not only bear with Christian charity 
and patience, but you should also call each other’s attention to 
them when the opportunity presents itself, not in bitter words, 
but lovingly. 

Above all, preserve the peace. In a house where discord reigns 
the Devil has his innings. It may sometimes happen that the 
husband finds that his wife has done or forgotten something 
which he does not like; the meal is not exactly as mother used 


INSTRUCTION FOR BRIDAL COUPLES 539 


to prepare it; she is tardy with her work; she said too much 
or she should have said less, and so on; and now comes the 
temptation to give her a “piece of his mind,” an angry mind at 
that. Or the wife doesn’t feel well and is out of humor; she 
imagines that he isn’t as nice as he used to be; he forgot what 
she had expressly told him; the other day he came home late 
and w r as rather cross, and she thinks it is about time to show 
him that she is dissatisfied. If something of this kind occurs, 
my friends, then be wary, your happiness is at stake; let not your 
touchiness get the best of you, but resist the temptation, practice 
self-denial, have patience with each other, speak together kindly 
and—forget it. If you have turned loose your anger and spoken 
harsh and bitter words, then much is lost and your happy family 
life may be in danger. A dress with a patch is always a patched 
dress. If the married overcome these little temptations in the 
beginning, things will run more smoothly afterwards, peace and 
concord will remain under their roof, and they may journey 
through life together for thirty, forty, and more years and still 
love each other as they did on their wedding day. Nay, more; 
they see what a good companion they have and thank God who 
granted them such good fortune. 

“That’s the first grief she has caused me during the thirty 
years of our married life,” said King Philip of Spain, when he 
was standing beside the coffin of his wife. I wish you such a 
family life. If the bright sun of true Christan charity shines 
into your married life, if you both practice self-denial and have 
patience with each other, you will always be happy. Those, 
however, who do not love each other but quarrel and attack each 
other with biting and ill-tempered words, will have a miserable, 
unhappy life and, if they do not reform, an awful account to 
render hereafter. 

• ••••••»« 

3. We have still to consider one of the most important duties 
of yotir future state, and that is, the education of your children. 
On the fulfillment of this duty much will depend. Consider it 
a great grace if God blesses your union with children, but do 
not forget that they belong to God, to Whom you shall offer 
them, Who puts you under obligation to take proper care of their 
body and soul, and who will one day demand them back from 
your hands. God has instituted Matrimony, not to increase the 


540 


APPENDIX III 


number of the damned, but to round out the number of His 
elect in Heaven. Your children are destined to become saints and 
it will be your duty to help them to become such. Saintly chil¬ 
dren, educated by saintly parents, in a holy family—happy chil¬ 
dren, happy parents! If you want your children to be your joy 
and pride, educate them in holiness; not only Almighty God ex¬ 
pects this of you, but it is the constant desire of our Holy Church; 
it is demanded by your own welfare, demanded also by human 
society; for neither God nor the Church, neither you nor your 
fellowmen will be benefited by badly reared children. 

What is to be done? The children bear the features, of their 
parents; what the parents are, the children will be. The training 
of a child should begin very early, even before birth. From 
the moment of conception the life of the child is most in¬ 
timately connected with that of the mother. Let the mother be 
aware that by the law of heredity she may not only exercise a 
great influence for good on the tender fruit of her womb, but she 
may also implant evil inclinations, vices, and failings into the 
heart of her child. This, then, is the time when violent emotions, 
such as immoderate and unrestrained joy or sorrow, or sudden 
fright, should be avoided, also dissipation and sins of every kind. 
She should shun bad company and sinful conversation and lead a 
pious life. Now is the time to converse in earnest prayer with 
Almighty God, to Whom she should offer her child before it is 
born; also to receive the Sacraments more frequently; and she 
should not omit, when she has brought herself and her child so 
near to the good Lord by holy Communion, to ask His blessing 
and the grace of Baptism for her child. The influence thus exer¬ 
cised over her child by a pious mother cannot be overestimated 
and will bear hundredfold fruit. 

During the time of pregnancy the mother should abstain from 
violent exertions or movements of the body, from lifting heavy 
weights, dancing, riding over rough roads, jumping, intoxicating 
liquors, lest she become blamable for the sudden death of her 
unborn child or, if not for the destruction of its life, for serious 
injuries, mental, and corporal. The husband during the time 
of gestation should not expect too much of his wife and never 
illtreat her. He should always treat her with due consideration 
and anxiously avoid whatever could cause her violent excitement, 
anger, sorrow and trouble. He should comfort her by his 


INSTRUCTION FOR BRIDAL COUPLES 541 


prayers and the frequent reception of the Sacraments and ask 
God that the dangerous hour of birth may pass without harm to 
mother and child. 

As there is always more or less danger connected with child¬ 
birth, it is advisable for the mother to prepare herself for it by a 
worthy reception of the Sacraments, for many a mother had to 
give up her life that her child might live. Having settled her ac¬ 
count with Almighty God, and being comforted by the good Lord 
Himself, she should banish fear and anxiety and confide in God, 
who will not abandon her. 

When the time of delivery has come, see to it that a reliable 
(if possible a Catholic) woman (midwife) and, when necessary, 
a good, preferably a Catholic, doctor be called, who if it becomes 
necessary, can confer private Baptism. Parents should not bap¬ 
tize their child except when no one else is present who could do 
it. Baptism is administered by pouring water (natural water) 
on the head of the child and at the same time pronouncing the 
words: “I baptize thee in the name of the Father, and of the 
Son, and of the Holy Ghost.” The water must touch the skin of 
the infant and flow down. If there is doubt whether or not the 
child is alive, Baptism should be conferred conditionally by say¬ 
ing: “Child, if thou be alive, I baptize thee,” etc. In case of a 
miscarriage, conditional Baptism should never be omitted un¬ 
less there are certain signs of death, for instance putrefication. 
Save the soul by all means. Whenever by a miscarriage a very 
small foetus yet enveloped in its capsule comes to light, the 
capsule should be opened and the foetus baptized by immersion. 
If a foetus cannot be delivered without an operation or surgi¬ 
cal adjustment, which quite often is apt to be fatal to the 
child, conditional baptism should first be administered to such 
foetus in the mother’s womb, to be repeated, after the child is 
born. 

Having given birth to a child, a good Christian mother will 
direct her first thoughts to God and say a few words of thanks. 
She now must be strictly guided by the directions of those under 
whose care she is, and take proper care of herself with regard 
to eating and drinking and cleanliness in order that neither her 
own nor the child’s health may be endangered. 

As no greater misfortune could happen to the child than the 
loss of Baptism, without which it could never attain the vision 


542 


APPENDIX III 


of God, Christian parents will at once see to it that their child 
is baptized. Having agreed upon the sponsors, who should be 
Catholics and trustworthy in every respect—for the best thing the 
parents have is to be confided to them—and having selected a 
Christian name, the father should consult the parish priest as to 
the time for Baptism. He should accompany his child on this, its 
first and most important journey to church, where during the 
conferring of the Sacrament he may thank God and ask His 
blessing upon the child and its mother. “What will become of 
this child?” 

Some weeks later the mother, after the example of Mary, the 
blessed mother of God, will go to receive the blessing of the 
Church, to thank God and offer herself and her child to God. 
This blessing is an honor, to which only lawful mothers are 
entitled. 

The nursing of the child is also of the greatest importance. 
The nourishment destined by God for the child is the milk of 
the mother and there is no “just as good” substitute. It is, 
therefore, the plain duty of the mother to nurse her child except 
in case of incapacity, and she should always remember that this 
is most beneficial to the health and well-being of her baby as 
well as her own. From earliest childhood the nursling should be 
accustomed to regularity in taking his nourishment, as this will 
prove beneficial also to the mother. 

Let the mother not forget that the organism of the child is 
very tender and that strong coffee, liquors, opiates, soothing 
syrups shotild never be given to a child, as they may prove harm¬ 
ful in course of time. 

During the period of nursing the mother should avoid out¬ 
bursts of passion in order to keep away from the child the 
possibility of being infected by the defects of its mother. 
The Church solicitously warns parents not to take the child 
to sleep with them; for many a mother awoke and found 
her baby dead at her side. 

As the visible guardian angel of her child, the mother should 
strive to keep all bad influences away from the child, and both 
parents should endeavor to be moral in every respect. Like the 
good mothers of old, the modern Christian mother will always 
keep a supply of holy water in the house and make the sign of 


INSTRUCTION FOR BRIDAL COUPLES 543 


the cross with it over her children at least in the morning and 
evening. 

With the education of the little ones you cannot begin too 
early; do not defer it too long; the earlier it begins, the better. 
To neglect it in the earlier days may mean irreparable loss. 
Right in the beginning conquer stubbornness, this almost in¬ 
separable companion of every child. If you always do the will 
of the child and grant all his wishes, you may raise a little tyrant 
who will trouble you day and night. But if you show the child 
who is the ruler of the house, and that his crying and craving will 
not move you to do his will, he will soon learn the wholesome 
lesson that stubbornness is of no avail and that above his 
will there is the inflexible will of responsible parents. 

On the lap of the mother the child is imbued with the first 
truths of Christianity as soon as mental development begins. It 
will be a task most pleasant to the heart of the Christian mother 
to tell her child of the good Father in Heaven, of Jesus, His life 
and passion (Crucifix), of Mary, His mother, of the guardian 
angel, of Heaven, and the punishment of sin. Early in youth 
the child should learn to make the sign of the Cross and to say 
the Our Father and the Hail Mary. During the family devo¬ 
tions, which should, of course, not last too long, the children 
should be quiet and reverently partake in the pra} r ers. 

To four things parents should pay special attention, namely, 
that the children learn to pray and to obey, that they do not tell 
lies and, last but not least, that they are chaste. The fear of sin 
should be strongly implanted in their hearts and the punishment 
that follows sin here and hereafter, be often recalled to their 
mind. The good mother will value highly the state of innocence 
and of sanctifying grace in her child and will do all in her 
power to preserve it spotless. Careful attention should be paid 
to what the child sees and hears in the first years of his life, as 
these give, generally speaking, the direction of the future. Be¬ 
ware of scandal in your children’s presence, whether by speech 
or action. Keep them out of your conjugal chamber as soon as 
this may be conveniently done. Children have large eyes and 
sharp ears and just enough intelligence to gather impressions 
which may be indelible. 

Never let boys and girls run about dressed unbecomingly and 


544 


APPENDIX III 


never permit boys and girls, no matter how young they be, to 
sleep in the same bed. Keep a watchful eye on all with whom 
your children come in contact and watch their conversation. 
Counteract all evil influences inside and outside of your house by 
your good example, and remember the words of St. John Chrys¬ 
ostom: “The doings of the parents are the books from which 
children should learn.” 

A good foundation having been laid at home, it will be a com¬ 
paratively easy task for the school, to which the child now passes, 
to continue the work of education. To make school-work the 
success it deserves to be, it will be necessary to have home 
and school go hand in hand. What is law in the one must be 
law in the other. The parents must cooperate with the teachers 
and assist them in their arduous task in every way possible. 
The children should be sent to school regularly and by frequent 
admonitions be made to understand that they must obey. 
Parents owe it to their children to see to it that they receive 
a thorough education not only in religion, but also in the secular 
branches, so that they may get along in this world and be suc¬ 
cessful in their vocation. 

The Catholic child that comes from a Catholic home naturally 
belongs in the Catholic school, where the Catholic education 
begun at home by Catholic parents is continued. There and 
there only he will learn the Catholic religion and practice it 
with others. Without religion no education is possible; the mere 
development of the mind may suffice, perhaps, for this world, but 
never for eternity. Good and well educated children, who have 
learned and who practice their religion, will always be the joy, 
the pride and the happiness of their parents and their conso¬ 
lation in old age. Do not deprive yourselves of this happiness, 
the supreme blessing of the married state. 

Help the children to learn their catechism, explain its truths 
and exemplify them by a model Christian life. Send them 
regularly to the children’s services in church and cooperate with 
the priest and teachers. It’s all for your children’s welfare. 
Never blame the teachers in the presence of the child. The 
surest way to spoil a child is to side with it against lawful author¬ 
ity. 

The children, after having made their solemn holy Communion, 
are still in great need of careful viligance. If you can give them 


INSTRUCTION FOR BRIDAL COUPLES 545 


a higher education, by all means send them to a Catholic insti¬ 
tution of learning, where they will be in good hands and the 
good work done for them in the parochial school will not be 
wiped out and frustrated. If you keep them at home, see that 
they receive the Sacraments regularly, at least once a month; let 
them join the societies and sodalities of the parish; do not shun 
the trouble of exhorting, warning and watching your young 
sons and daughters that they may pass through these dangerous 
years without damage to their holy faith and to the precious 
virtue of chastity. Keep them off the streets and away from bad 
company. If they must leave their parents' house and seek 
employment, help them to find a good home and an opportunity 
to hear Mass every Sunday. Admonish them to save their 
pennies for a “rainy day" and to avoid evil companions. 
Warn them often against mixed marriages. If your children 
remain good during these dangerous years, their future need 
not cause you much anxiety, for the foundation of their future 
welfare is well laid and when you are resting in your graves 
they will thank God that He gave them such good and strict 
Christian parents. 

One word more regarding the punishment of children. With¬ 
out punishment no child can be properly educated. The more 
you love your child, the more severe will be the punishment. 
Parents are the representatives of God and as such have not 
only the right, but also the duty to punish their delinquent chil¬ 
dren. Punishment is for a twofold purpose: to atone for wrong 
committed and as a means of preventing the repetition of that 
wrong. Whenever a punishment does not serve these purposes, 
it is out of order. Never punish a child because you are angry; 
never punish unreasonably; punish the sin the child has com¬ 
mitted, and explain why you punish it. Do not mind the tears 
of the child—it is better that the child sheds a few tears now 
than that the parents should weep bitterly over a prodigal 
son or daughter. “Spare the rod and spoil the child." Avoid idle 
threats, which oftentimes only help to spoil the child. In punish¬ 
ing a child the parents should always act in unison; if the 
father punishes the child, the culprit should under no circum¬ 
stances be protected by the mother; if the mother has refused to 
give a certain permission, the child must know it will be useless 
to appeal to the father. 


546 


APPENDIX III 


“Train the first-born rightly and he or she will educate the 
rest.” This may prove a great help to you. But do not forget 
the three P’s in education: Patience, Prudence, Prayer. Prayer 
will be your greatest help. Pray often, pray as much as you can 
for your children. Without prayer all your prudence and vigil¬ 
ance, all your diligence and trouble, all your warnings will ac¬ 
complish little or nothing. Prayer will draw God’s blessing upon 
your children. 

It may not be superfluous to invite you to join the Society 
of Christian Mothers which has done and is doing so much 
good in our days for the welfare of our homes. As the edu¬ 
cation and the bringing up of children exacts no litttle expense 
from the parents, especially in our times, I would advise every 
young couple to be thrifty from the very beginning and save 
something for the “rainy day” which sooner or later will 
come. In order to do this it may be advisable for the husband 
to insure his life in a reliable company or join some good 
Catholic fraternal society. This will give the family some pro¬ 
tection and, what is still better, it will keep the man out of for¬ 
bidden and doubtful societies. 

Above all keep up a full rate membership in that great organ¬ 
isation, organized by Jesus Christ Himself, the Catholic Church. 
Go to the society meeting (Holy Mass) every Sunday and holy- 
day, be a good and practical member of this great society, 
and you will fare well in time and eternity. Subscribe to Catho¬ 
lic papers and magazines and keep the pernicious influence of bad 
literature out of your house. 

Let the Holy Family of Nazareth be your model. Let good 
St. Joseph be the model of the husband; let the wife imitate the 
virtues of the blessed Mother of God; let both husband and wife 
work together with God and for God, then the children will, 
like the Infant Jesus, be subject to their parents and grow not 
only in age, but also in grace and wisdom before God and 
Men. 


I also wish to give you a few hints regarding the ceremonies 
to be observed to-morrow morning. 

Service will begin at . . . o’clock and you should be in church 


INSTRUCTION FOR BRIDAL COUPLES 547 


at least a quarter of an hour before this time. For immediately 
before services begin, you must be ready to receive (at the altar) 
the Sacrament of Matrimony. It would not look well if you 
would rush from the street immediately to the altar; so come 
early enough to collect your thoughts on this eventful morn¬ 
ing, and beseech God in earnest prayer for His blessing. 
Say the Litany of All Saints, a prayer which the Church always 
uses when she wants to obtain special favors from Almighty God. 

As soon as the celebrant ascends the altar, come to the altar 
accompanied by the witnesses, and kneel down on the upper 
steps. Then the priest will address you and ask you to express 
your willingness to enter the matrimonial state. Having ex¬ 
pressed your willingness, join hands and say the binding 
words, first the bridegroom, then the bride. After the words 
have been spoken, the priest will bless your union. The priest 
then will bless the ring, which the bridegroom puts on the third 
finger of the left hand of the bride, saying: “With this ring I thee 
wed, and I plight unto thee my troth.” This is followed by a 
beautiful prayer of the Church. 

Now you are married and leave the altar, going to your place 
in the sanctuary. Holy Mass begins and you should join the 
priest at the altar in fervent prayer. After the Pater noster 
approach the altar for the second time to receive the nuptial 
blessing, which the Church permits the bride to receive but once. 

The third time you come to the altar to receive Ploly Com¬ 
munion, to be honored by the presence of Him who honored the 
wedding at Cana. 

The fourth and last time you come to the altar to receive the 
final blessing. Then make an act of thanksgiving and ask the 
divine assistance for a happy married life. 


APPENDIX IV 


A 

Some Remarks Regarding MATRIMONIAL MATTERS, of 
Special Importance for Pastors 

We all know that the bond of Christian marriage is indis¬ 
soluble, for “What God hath joined together, let not man put 
asunder.” Although civil authority in nearly all countries, and 
practically all religious bodies outside the Catholic Church, have 
long since abandoned the Christian ideal regarding the inviolable 
character of the marriage bond, and are in the habit of granting 
absolute divorce to practically all who apply for it, the Church, 
guided by the Divine Spirit, faithfully and unchangingly 
maintains the sanctity of Christian marriage and consistently 
refuses to rend asunder that which God has joined together. 

The Church in course of time has enacted a series of laws 
and regulations bearing on the subject of matrimony, and binding 
on all baptized persons, even those who do not profess allegiance 
to her;—unless in some particular case ( e.g Forma Matrimonii, 
Disp. Cultus in New Code) they have been specifically exempted 
from the application of the law. Hence it sometimes happens 
that a marriage which outwardly appears quite regular and 
legitimate, is, on account of some impediment established by 
divine or ecclesiastical law, null and void from the beginning. 

There is in every diocese a tribunal known as the Matrimonial 
Court, to which such cases must be referred for adjudication. 
The Church, ever anxious to maintain the integrity of the 
marriage bond and to guard against the danger of bigamous 
unions, denies to the individual the right to pronounce a decision, 
i.e., to declare a given marriage invalid even when the existence 
of the invalidating impediment appears quite evident and certain. 

A priest who would presume to declare a marriage invalid on 
account of the presence of some diriment impediment, and to 
encourage preparations for another union, would thereby exceed 

548 


MATRIMONIAL CASES 


549 


his authority and possibly cause serious complications later on. 
It is only when the matrimonial court of the diocese, or in some 
cases (can. 1990) the Ordinary, has rendered an official decision 
declaring the marriage null, that second nuptials may be per¬ 
mitted to the parties concerned. 

Hence when a case of this kind occurs in his parish, the pastor 
should prudently refrain from making a positive declaration, 
which, if not sustained by the court, might entail serious con¬ 
sequences; but he ought to familiarize himself thoroughly with 
the leading facts, and if these be of such a nature as to justify 
the hope of a decision favoring nullity, make a formal presentation 
of the case to the proper authority. This should consist of two 
parts: (1) a comprehensive statement of the facts in the case, 
and (2) the testimony of competent witnesses, given under oath, 
signed and attested by an ecclesiastical notary. 

As to the former, it should contain: 

(a) a clear outline of the case, name, age and religion of the 
parties concerned, dates when and places where material facts 
have occurred. 

(b) a general summary of the evidence submitted; 

(c) a conclusion drawn from the facts as stated, and from 
the sworn statements of witnesses, together with a plea addressed 
to the court asking for a decision favoring the petitioner. 

This looks quite simple and easy, in fact it is the easiest part 
of the task, yet experience shows that it is often done very care¬ 
lessly, and in many cases neglected entirely. 

The real task, and one that frequently requires much patience 
and perseverance, is the securing of the right kind of testimony. 
The principle that facts must be proved, not presumed, 
is rigidly adhered to. In the eyes of the Church presumption 
favors the validity of marriage; in other words, every 
marriage is presumed valid until the contrary is proved. 
According to Canon Lav/, to establish a fact in court the sworn 
testimony of at least two competent witnesses is required. 
Properly speaking, they ought to appear before the ecclesiastical 
judge in person, and there testify as to their knowledge of the 
facts involved. In practice, however, their testimony, given 
under oath, is usually committed to paper, signed by them and 
attested by the official who administers the oath and then for¬ 
warded to the proper authority. 


55o 


APPENDIX IV 


Before proceeding to gather testimony, examine witnesses, etc., 
it is frequently advisable that the pastor request his Ordinary to 
appoint him notary in the case, with the permission to subdelegate 
others, if necessary. Considerable trouble and expense is 
sometimes involved in locating witnesses and getting them to 
appear for testimony. That, however, is not really the business 
of the priest who has charge of the case, but rather of the 
interested parties themselves. He ought to assist them where he 
can, direct and advise them, but they ought to realize that their 
interests are involved, and that it is themselves, not their pastor, 
who appear as petitioners before the bishop or the matrimonial 
court. When they assume the attitude of innocent victims of an 
obdurate and antiquated church law, declining to make the efforts 
necessary to secure evidence, and leaving the entire burden to 
the pastor, we cannot blame him if, failing in his efforts to 
arouse them to action, he washes his hands of the whole affair 
and leaves them to their own devices. On the other hand he 
would certainly be guilty of grievous neglect of duty if he 
declined to interest himself in a case merely because of the labor 
and exertion its preparation might entail. 

Since the question of the baptism or non-baptism of one or 
both the parties concerned is of vital importance in many of the 
cases presented to the court, I shall say a few words on that 
subject. As a rule there is question of a Baptism administered 
b}' heretics which, in ordine ad matrimonium, is considered valid, 
unless the contrary is proven. Where records are kept, a cer¬ 
tificate of Baptism, issued by the church or denomination in 
which it was administered, would appear to be sufficient proof. 
In the absence of such records (which is very often the case) it 
will require the sworn statement of at least two witnesses, who 
can testify from personal knowledge, to prove that Baptism was 
actually conferred. 

To prove the non-baptism of a person is, of course, a far more 
difficult task, in fact, it will be next to impossible in most cases 
to obtain absolute proof on this point, and moral certitude or a 
high degree of probability is about all that can be looked for. 
Whenever witnesses are to be examined to obtain evidence as to 
the non-baptism of a person, it is well to draw up a series of 
questions beforehand, something like the following: 

(i) Name.Age.Place of residence. 




MATRIMONIAL CASES 


55i 


(2) What religion do you profess? 

(3) Are you related to N. N., and in what manner? 

(4) If not, how long have you known him? Give dates. 

(5) Has your association with him been of such a nature as to 
enable you to observe closely his convictions and personal habits? 

(6) Do you know what is meant by Baptism? 

(7) Has N. N. within your knowledge ever been baptized? 

(8) Has he ever held membership in a religious denomination? 

(9) Has he ever attended religious services, or did he attend 
regularly? 

(10) Have you ever heard him make any remarks concerning 
his baptism or non-baptism? 

(11) Were his parents, or either of them, members of a reli¬ 
gious body? 

(12) Have his brothers and sisters, or any of them, ever re¬ 
ceived baptism? 

Other questions will suggest themselves in individual cases. 
The purpose is to bring out, not only the facts as known to the 
witness, but also his credibility and the sources of his information. 
Parents, brothers and sisters, and other close relations are, for 
obvious reasons, very acceptable witnesses in this matter, pro¬ 
vided, of course, they are above the suspicion of trying to color 
their testimony to serve the interests of the petitioner. In some 
cases three, four, or more witnesses may be required to prove 
that at no time in his life, neither in infancy nor later on, the 
person concerned received Baptism. 

A marriage, null on account of disparity of cult, is not 
validated by the mere fact of the unbaptized party being baptized; 
the invalidity endures, unless there has been an explicit renewal 
of the matrimonial consent. 

A large proportion of the cases brought before the matrimonial 
court are cases in which some one newly converted from infi¬ 
delity wishes to avail himself of the so-called Pauline Privilege. 
Since the New Code restricts the impedimentum disparitatis 
cultus to marriages between non-baptized persons and persons 
baptized in the Catholic Church, the number of marriages 
impugned on account of this impediment will grow less as time 
goes on. On the other hand, however, owing to the growing 
neglect of Baptism amongst our separated brethren, those cases 
in which the Pauline Privilege is invoked will likely occur with 


552 


APPENDIX IV 


greater frequency in future. With regard to this the following 
should be noted: 

(1) Before applying to the court for authorization to avail 
himself of the Pauline Privilege, the person so applying must be¬ 
come a member of the Church by receiving the Sacrament of 
Baptism. The petition of one who, though under instruction with 
the intention of becoming a Catholic, is not yet baptized, cannot 
be considered. 

(2) Evidence must be submitted to prove beyond a reasonable 
doubt that both the parties to the marriage, the cancellation of 
which is sought, were not baptized, and that one is still an infidel. 

(3) The interpellation prescribed by Canon Law must be made 
in every case where it is possible to make it, even when it is fore¬ 
seen with moral certainty that the party still in infidelity will 
refuse to receive Baptism, or to resume matrimonial relations 
“absque contumelia Creatoris” In case it is impossible, for one 
reason or another, to communicate with him, application for a 
dispensation should be made to the Ordinary, who possesses the 
faculty of dispensing when recourse cannot be had to Rome 
(see Ayrinhac, Marriage Legislation in the New Code, p. 292.) 
Moreover, the interpellation must be made after the party apply¬ 
ing for the privilege has been baptized, not before. 

Naturally, the case of nullity arising from the impediment of 
disparity of cult, and the Pauline Privilege are not the only ones 
to claim the attention of the pastor of souls, but in practice these 
two are by far the most common. The validity of a marriage 
may be impugned on account of any one of the diriment impedi¬ 
ments established by Canon Law, but it would be manifestly 
impossible, within the limits of this brief appendix, to give 
directions or lay down rules regarding the treatment of every 
possible cause. 

(1) To sum up, when a case occurs, endeavor to secure full 
information concerning all its details, look up the law on the 
subject, and if necessary consult commentaries on the law to make 
sure there is some merit in the case, and a reasonable prospect of 
success. 

(2) Get busy at once locating competent witnesses and secur¬ 
ing the necessary evidence. 

(3) Prepare your statement and petition to the court as indi¬ 
cated above and send it to the proper authority. 


MATRIMONIAL CASES 


553 

( 4 ) Try to write in a clear, legible manner, preferably with 
a typewriter, using sheets of approximately the same size. 

(5) Arrange documents in proper order, and for easier refer¬ 
ence give to each a letter or number. 

If the case has been properly presented and if sufficient evidence 
has been submitted to demonstrate the existence of a diriment 
impediment, the defensor vinculi, though pledged by oath to 
maintain the integrity of every marriage whose validity is 
assailed, will recognize the facts, and offer no unreasonable 
objections, and the cotirt will not hesitate to pronounce judgment 
and issue a decree declaring the invalidity of the marriage in 
question, or (in case of the Pauline Privilege) the dissolution 
of the previous marriage bond, rendering the parties concerned 
free to enter upon a new matrimonial union. 

B 

FORMULARIES 

Note —The Code of Canon Law has no standard formulas to 
be used in petitioning the ecclesiastical authorities for matrimonial 
dispensations. If diocesan regulations prescribe a specific form 
or furnish printed blanks for this purpose, then, of course, such 
and no other form ought to be made use of. Otherwise it will 
suffice to use any form, provided it states the essential points 
required for the respective case. 

This collection contains only such formulas as are within 
the range of matters referred to in the foregoing paper and are 
not found in ordinary handbooks. 

The formulas here are given in Latin. Only to the first one 
we have added an English translation. The authorities to whom 
application must be made are: the Ordinary of the diocese, 
the Apostolic Delegate, and the various Roman Congregations. 
Latin being the official language of the Church, it is preferable 
to the vernacular . 1 

Even if the petition is mailed to the chancellor of the diocese, 
it will be well to address it to the Bishop and therefore use the 
proper title. The title for the Bishop is: “Reveretidissime et 

1 Some dispensations deal with delicate and odious matters which could 
not well be expressed in the vernacular. 


554 


APPENDIX IV 


Illustrissime Donrine” in the beginning and “Dominatio Vestra” 
or “Amplitudo Vestra” in the end. The Cardinal prefect ot a 
Roman Congregation is addressed “Eminentissime Princeps” in 
the end “Eminentiae Vctrae seruus,” etc. 

I. Formula pro supplicanda dispensatione ab impedi¬ 
ment© cultus disparitatis vel mixtae religionis 

Illustrissime ac Reverendissime Domine :— 

Joannes N. (aut Catharina N. nam sola Catholica pars debet 
petere dispensationem ) domicilium habens in hac parochia nostra 
S. Mariae in civitate N. humillime petit dispensationem ab im - 
pedimento disparitatis cultus (vel mixtae religionis), ut rite ma~ 
trimonium contrahere queat cum Helena N., muliere acatholica 
non-baptizata (vel Georgio N., viro non-baptizato, vel, si agatur 
de impedimento mixtae religionis, cum muliere baptizata seu viro 
baptizato acatholice). 

Causae canonicae, propter quas dispensationi locus dari posse 
videtur, sunt : 

1. Scandalum vitandum, quoniam, si dispensatio non con - 
cedatur, merito timetur, ne partes spretd auctoritate ecclesia- 
stica coram magistratu civili vel ministro haeretico matrim- 
onium sint contracturi. 

2. Quoniam mulier iam est praegnans e copula extra-matri- 
moniali. 

3. Quoniam pax inter familias dissidentes obtineri poterit. 
Pars acatholica sincere in scriptis promisit, se omnem libcrta- 
tem coyiscientiac quoad exercitium religionis dare velle futuro- 
suo conjugi. 

Ambo insuper se obligarunt ad educandum prolem suam fu - 
turam in religione catholica. 

Exemplaria documentorum hue spectantium huic libello sup- 
plici inseruntur. Non dubito quin preces veritati nitantur. Qua - 
Propter enixe rogo, ut petitioni indulgeatur. 

Vestrae Amplvtudinis servus humillimus. 

N., Parochus 

Anglic e: 

John N. (or Catherine N.) who is residing in this our parish 
(St. Mary’s) in this town N, humbly asks your Lordship to 
grant him (her) a dispensation from the impediment of 
disparity of worship (or mixed religion), that he (she) may 


MATRIMONIAL CASES 


555 


rightfully marry Helen N. (George N.), a non-Catholic woman 
(man) who has never been baptized (or who has been baptized 
in the Lutheran sect). 

The reasons are: 

1. If the dispensation is withheld, the parties will probably 
get married outside the Catholic Church. 

2 . The woman is in a state of pregnancy. 

3. Two families now on bad terms with each other may be¬ 
come reconciled by this marriage. 

The non-Catholic party has promised sincerely in writing to 
grant absolute freedom in matters of religion to the Catholic 
consort. 

Both parties have obliged themselves by means of a written 
document properly signed to educate their offspring in 
the Catholic religion. 

The papers appertaining thereto are found enclosed in this 
envelope together with a check to pay the usual tax for a dispen¬ 
sation of the aforesaid kind. 

I have the honor to be your humble servant in Christ 

N., Pastor 

II. Formula ad petenaam sanationem matrimonii in 
radice Illustrissime ac Reverendissime Domine:— 

Georgius N. et Aurelia M., habitantes in hac mea parochia S. 
Iacobi praemissis rite publicationibus matrimonium in facie 
ecclesiae contraxcrant die 20 Februarii anni 1912. 

Nullum impedimentum eo tempore detectum fuit et in bona fide 
ambo coniuges consensum sibi mutuum dederunt. Matrimonio 
exinde consummato iam prolem ex eo susceperunt. 

Nuperrime impedimentum in lucem prodiit, nempe consangui- 
nitatis in tcrtio gradu lineae collateralis. Hoc impedimentum 
solis hisce putativis coniugibus (vel uni soli ) notum est. 

Georgius vir, qui iam diutius excercitium religionis neglexit, 
absolute recusat quominus, dispensatione rite obtenta, consensum 
suum maritalem renovet, dicens, se semel consensum suum 
niaritalem dedisse, qui adhuc perseveret, hoc vero sufficere. 

Aurelia, minime contenta cum tali declaratione, ad tranquillan- 
dam suam conscientiam petit, ut Dominatio Vestra sanationem in 
radice huius matrimonii sui a Sede Apostolica procurare dignetur. 

Die . . . Mensis . . . Anni 

JV., Parochus. 


556 


APPENDIX IV 


III. Formula ad petendam dispensationem ab 
impedimento criminis 

Illustrissime et Revercndissime Domine :— 

Felix N., vir coniugatus et Margarita M., mulier soluta, legitima 
uxore Felicis, Maria, adhuc vivente adulteriinn commiscrant. 
Felix insuper promiserat Margaritae se cum ipsa contrahere vclle 
matrimonium post mortem Mariae. Maria audicns de trans- 
actione facta inter Felicem et Margaritam divortium in 
tribunali civ Hi petit et obtinet a Felice, suo marito. 

Exinde Felix et Margarita coram magistratu civili, vivente 
adhue Maria uxore legitima Felicis, matrimonium contraxerunt. 

lamvero Maria nunc quidem m*ortua est. Idcirco Felix et 
Margarita ad revalidandum suum quasi matrimonium petunt dis¬ 
pensationem a duplici impedimento criminis orto ex adulterio et 
promissione futuri matrimonii necnon attentatione matrimonii 
praesentis. 

Causa principalis est: Remotio concubinatus et scandali inde 
provenientis. 

Dies. . . . Mcnsis. . . . Anni. . . . 

N., Parochus. 

IV. Formula ad petendam dispensationem a 
matrimonio rato non consummato 

N. B. Haec dispensatio reservata est S. Sedi. Prius in tribunali 
dioecesano causa tractari et examinari debet. Postea, si opportu- 
num videatur, recursus faciendus erit ad Congregationem 
Romanam de Disciplina Sacramentorum. Supplicatio a parocho 
rite confecta dirigatur ad Cardinalcm Praefcctum huius 
Congregationis, prius vero iterum ad Episcopum mittatur, qui 
tunc earn sigillo suo munitam transmittet ad suum mandatarium 
Romae habitantem, cujus ope ea offertur Congregaiioni et dis¬ 
pensatio postea obtenta remittitur ad Episcopum et per cum' ad 
Par ochum. 

Eminentissime Princeps :— 

Michael N., vir catholicus in hac parochia N. civitatis N. et 
dioeccsis N. habitans, suo tempore carnale commercium cum 
promissione futuri matrimonii habuit cum Anna M., muliere 
catholica eiusdem loci. Parentes Annae necnon haec ipsa 
Michaelcm tunc ad matrimonium rite ineundum urgere cocperunt 


MATRIMONIAL CASES 


557 

mmitantees illi incarcerationcm et alias poenas, si resiliret a suo 
promisso. 

Michael, angustiis pressus, coram parocho et duobus testibus 
cum Anna niatrimonium contraxit. Verumtamen immediate, 
postquam foedus maritale iniit, Annam suam uxorem Michael 
reliquit, dicens coram testibus, se nunquam cum Anna cohabi- 
turum esse. 

E documentis hisce litteris superadditis patet, niatrimonium con¬ 
tract um inter Michaelem et Annam nunquam fuisse consumma- 
tum. Anna idcirco petit, ut hoc niatrimonium suum cum 
Michacle, ratum dumtaxat quum sit, per auctoritatem S. Sedis 
dissolvatur. 

Ratio est, quoniam alias Anna, mulier adhuc iunioris aetatis, 
quae cum marito suo cohahitare nequeat, gravissimis periculis et 
tentationibus exponatur. 

Eminentiae Vcstrae ntanus reverenter deosculans, summa 
devotione per mane o 

Eminentiae Vestrae 

Submissimus servus 
N., Parochus. 

V. Formula ad petendam dispensationem ab obligatione 
interpellationis in usu Privilegii Paulini 

N. B. Haec dispensatio, quae est reservata S. Sedi, peti debet 
a Parocho, ministerio Curiae episcopalis prius implorato, a Con- 
gregatione Romana S. Officii, cujus praeses est ipse Summits 
Pontifex. 

Beatissime Pater :— 

Carolus N. et Leona M., ambo suo tempore infideles et non 
baptizati, uti e documentis hie appositis elucet, niatrimonium 
contraxerant coram iudice civili in civitate N. 

Iamvero postea difhcultates inter ipsos ortae sunt, propterea 
quoniam Leona suspiciones bene fundatas habebat, suu.ni maritum 
affectus maritales erga ipsam amisisse. Idcireo Leona divortium 
petiit et obtinuit in tribunali civili. 

Tribus fere annis deinceps elapsis haec Leona satis instructa 
et baptizata in gremium Ecclcsiae catholicae admissa fuit. Vellet 
nunc uti privilcgio Paulino. Attamen penitus nescit, ubi maritus 
ipsius Carolus, quern interpellare prius debeat, commoretur, quia 
in longinquas regiones abiit. Corvatrus varii facti sunt ab ipsa ad 


558 


APPENDIX IV 


dcterminandum eius locum habitationis. Sed irriti otnnes conatus 
fuerunt, quemadmodum e docamentis appositis patet. 

Enixe idcirco petit Leona a Beatitudine Vestra dispensationem 
ab obligatione interpellationis in casu, ut Henrico N, viro bono 
catholico, qui est unus e meis parochianis, nubere tufa con- 
scientia valeat. 

Sanctitatis Vestrae pedes humillime deosculans, summa re - 
verentia et dcvotione, quemadmodum decet, pcrmaneo 

Sanctitatis Vestrae 
humillimus servus 

N., Parochus 

Datum die . . . mensis . . . anni . . . 

in civitate N., dioccesis N., 
in Statibus foederatis 

Americae Septentrionalis. 

VI. Formula Notitiae mittendae ad Ordinarium de 
dispensatione concessa et maritali consensu 
suscepto vi facultais collatae per Can. 1043 
et 1044 pro mortis periculo 

Reverendissime et Illustrissime Domine :— 

Facultate generatim per Codiccm Iuris ecclesiastici {can. 1044 
cum relatione ad can. 1043) omnibus sacerdotibus moribundis 
assistentibus utens die — mensis — anni—urgentc mortis periculo 
dispcnsavi Carolum N. et Annam M ( graviter decumbentem) ab 
impcdimento consanguinitatis in secundo gradu lineae collateralis 
necnon ab impedimcnto criminis, orto ex adulterio cum pro- 
missione futuri matrimonii et attcntatione matrimonii praesentis, 
et deinceps sic dispensatos in matrimonium coniunxi, nulla mora 
relicta prius adeundi Ordinarium, quemadmodum secus prae - 
scribitur. 

Iuxta legem canone 1046 impositam certiorem quidern hie facio 
Amplitudinem vestram de dispensatione praefata concessa. 

Vestrae Dominationis 

servus humillimus 
N., sacerdos ( parochus ) 


INDEX 


A 

Absolution, Of penitents, 175 
sqq.; Refusal of, 177 sq.; Of 
children, 186. 

Altar, 122 sqq. 

Apostleship of Prayer, 439 sqq. 

Apostolic Benediction in ar- 
ticulo mortis, 284 sqq. 

Archconfraternity of the Im¬ 
maculate Heart of Mary, 456 
sq. 

Ashes, Blessing and distribu¬ 
tion of, 337 sq. 

Assistant Priests, Attitude to¬ 
wards their Pastors, 503 sqq. 

Association of the Holy Child¬ 
hood, 460 sqq. 

Association of the Holy Fam¬ 
ily, 468 sqq. 

B 

Balls, 230 

Baltimore Catechism, 387 sq. 

Banns before marriage, 317 
sqq. 

Baptism:—Subject of, 9 sq.; 
Of a fetus, 10 sq.; Of chil¬ 
dren of non-Catholic or neg¬ 
ligent Catholic parents, 11 
sqq.; Of adults, 13 sqq.; 
Minister of, 17 sqq.; Private, 
20 sq., 26; Requisites for, 21 
sqq.; Baptismal water, 22 
sqq.; Holy oils, 24 sq.; Cere¬ 
monies of solemn, 25 sqq.; 
Sponsors, 27 sqq.; Formula, 
30; Names, 30; Register of, 
32 sqq. 

Bazaars, 400. 


Bells, 339 sq. 

Benediction of the Bl. Sacra¬ 
ment, 53 sqq. 

Betrothal, 308 sqq 

Bible, 357; In the public 
schools, 484. 

Bible History, 388 sqq. 

Binating, 114 sq. 

Books, Bad, 234 sqq. 

Bread for the Holy Sacrifice, 
126. 

Burial, Christian, 287 sqq.; 
Place of, 289 sqq.; Cere¬ 
mony of, 291 sq.; Denial of, 
292 sq. 

C 

Candles, 125 sq.; 336 sq. 

Cassock, 500. 

Catechetics, 372 sqq.; Obliga¬ 
tion of giving catechetical in¬ 
struction, 375 sqq.; Rules 
laid down by Pius X, 376 
sqq.; Personal endowments 
of the catechist, 378 sqq.; 
Methods of catechetical in¬ 
struction, 380 sqq.; Question¬ 
ing the pupils, 382 sq ; The 
synthetic and the Socratic 
method, 383 sq.; Duty of the 
priest to teach religion, 385; 
What to do where there is 
no parochial school, 386; The 
Sunday School, 386 sq.; Cat¬ 
echetical books, 387 sqq.; Lit¬ 
erature, 390; Catechetical 
sketches, 513 sqq. 

Catechism, Teaching the (see 
Catechetics) ; Specimen in¬ 
structions, 513 sqq. 


559 


560 


INDEX 


Catholic Foresters, 430. 

Cemeteries, 289 sqq., 399 sq., 
402. 

Central-Verein, D. R. K., 429 

sq. 

Chalice, 125. 

Charity, 506, 538. 

Children’s confessions, 180 sqq. 

Church building, Care of, 402. 

Church choir, 138 sqq. 

Churching of mothers after 
child-birth, 34. 

Church Music, 136 sqq. 

Church, The, A holy place, 52 
sq. 

Ciborium, 51. 

Cleanliness, 498. 

Clerical dress, 500. 

Commandments of God, Cate¬ 
chetical instruction on the 
sixth and ninth, 516 sqq. 

Communion, Holy:—60 sqq.; 
Distribution of, 62 sqq.; 
Preparation for, 64 sqq.; 
Frequent and daily, 66 sqq.; 
The paschal, 69 sqq.; First, 
of children, 71 sqq.; Age for, 
72 sqq.; Who decides child's 
fitness? 76 sqq.; Preparation 
for first, 79 sqq.; Retreat be¬ 
fore first, 84 sq ; First Com¬ 
munion day, 85 sqq.; Prepa¬ 
ration of children who do 
not attend the parochial 
school, 87 sqq. 

Company-keeping (of young 
people), 228 sqq. 

Confession, 152, 155 sqq.; Prep¬ 
aration of children for first, 
182 sqq.; General, 256 sqq.; 
(see Confessor; Hearing- 
confessions; Penitents). 

Confessor, The priest as, 153 
sqq.; The different offices of, 
159 sqq.; OMcium patris, 159 
sqq.; Medici spirituaiis, 164 
sqq.; Doctoris, 169 sqq.; Ju- 
diets, 172 sqq. 

Confirmation, Nature and ob¬ 
ject of, 35 sqq.; Necessity 


of, 35 sq.; Requisites for, 37 
sqq.; Sponsors, 38. 

Confraternities, 432 sqq. 

Confraternity of the Brown 
Scapular of Our Lady of 
Mt. Carmel, 442 sqq. 

Confraternity of the Holy 
Name, 441 sq. 

Confraternity of the Rosary, 
455 sq. 

Confraternity of the Sacred 
Heart of Jesus, 437 sqq. 

Contracts for buildings, 395 sq. 

Converts, Testing and instruct¬ 
ing of, 13 sqq.; Baptism of, 
16 sq.; How to deal with, 
508 sqq.; Rules for instruct¬ 
ing, 509 sqq. 

Cruets, 125. 

D 

Daily celebration of Mass, 104 
sq. 

Dances, How to treat people 
who take part in them, 230 
sqq. 

Deacon, Extraordinary minis¬ 
ter of Baptism, 18 sq. 

Death, Preparation for, 270 
sqq. 

Decorum, Clerical, 499 sq. 

Donations made to clergymen, 
404. . 

Dying, Assisting the, 270 sqq , 
286. 

E 

Easter duty, 69 sq. 

Eucharist, Holy:—The centre 
of Catholic worship, 40 sq.; 
A permanent numcn divinum, 
41 sq.; Belief in the Real 
Presence, 42 sqq. ; The Holy 
Hour, 43 sqq.; Visits to the 
Bl. Sacrament, 44 sq ; Place 
for keeping, 45 sqq.; Taber¬ 
nacle and sacred vessels, 48 
sqq.; Renewal of species, 51 


INDEX 


56i 


sqq.; Exposition and bene¬ 
diction, 53 sqq.; Forty 
Hours’ Devotion, 55 sqq.; 
Triduum and Thirteen 
Hours’ Adoration, 59; 
Holy Communion, 60 sqq.; 
Distribution of, 62 sqq.; 
Preparation for, 64 sqq.; 
Frequent and daily, 66 sqq.; 
The paschal, 69 sqq.; First 
Communion of children, 71 
sqq.; Age for. 72 sqq.; Who 
decides the child’s fitness? 
76 sqq.; Preparation for first 
Communion, 79 sqq.; Retreat 
before, 84 sq.; First Com¬ 
munion day, 85 sqq.; Prep¬ 
aration of children who do 
not attend the parochial 
school, 87 sqq.; The Holy 
Sacrifice of the Mass, 92 sqq. 
(qv.) 

Eucharistic fast, 272 sq. 

Exorcism, 334 sq. 

Exposition of the Bl. Sacra¬ 
ment, 53 sqq. 

Extreme Unction, 260 sqq.; 
Administering, 277 sqq.; Ef¬ 
fects of, 279; Repetition of, 
279 sq.; Rite of administra¬ 
tion, 281 sqq.; Short formula 
for, 283 sq. 

F 

Fairs, 400. 

Figured music, 141 sq. 

First Communion, of children, 
71 sqq.; Age for, 72 sqq.; 
Who decides the child’s fit¬ 
ness? 76 sqq.; Preparation 
for, 79 sqq.; Retreat before, 
84 sq.; First Communion 
day, 85 sqq.; Preparing chil¬ 
dren who do not attend the 
parochial school, 87 sqq. 

First confession, see Confes¬ 
sion. 

Flowers at funerals, 287 sq. 

Forty Hours’ Devotion, 55 SQQ- 


Freemasonry, 236 sqq.; Dan¬ 
ger from to Catholic societies, 
43i. 

Free parochial schools, 409 sq. 

Funeral sermons, 288 sq. 

G 

General confession, 256 sqq. 

Gratitude, Duty of, 302 sq. 

Gregorian Chant, J41. 

H 

Habitual sinners, (see Peni¬ 
tents,) 219 sqq. 

Hearing confessions, 155 sqq.; 
Time and place for, 157 sqq.; 
Of the infirm, 267 sqq. 

Holy Hour, The, 43 sqq. 

Holy Name Society, 441 sq. 

Holy Water, 335 sq. 

Homiletics, 348 sqq. 

Hosts for Mass, How to bake 
them, 126. 

Housekeepers, 501 sqq. 

I 

Individuals, Pastoral care of, 
479 sqq. 

Instruction for bridal couples, 
529 sqq. 

Intemperance, 204. 

Iura stolae, 404. 

K 

Knights of Columbus, 430. 

Knights of Pythias, 241 sq. 

L 

Leo XIII, On Freemasonry, 
237 sqq.; On the Society for 
the Propagation of the 
Faith, 463 sq.; On the As¬ 
sociation of the Christian 
Family, 468 sq.; On the 
Third Order of St. Francis, 


562 


INDEX 


474 sq., 477 so.; On duties of 
citizens and clergy in a free 
state, 486 sq. 

Library, Of the priest, 497 sq. 

Literature, Evil, 234 sq. 

Lunula, 48. 

M 

Marks of the Church, Cate¬ 
chetical instruction on, 513 
sqq. # 

Masonic organizations, 242 sq. 
(see Freemasonry). 

Mass, The Holy Sacrifice of 
the, 92 sqq.; And the priest¬ 
hood, 93 sqq.; Preparation 
for, 99 sqq.; Observance of 
rubrics, 100 sqq.; How often 
shall a priest say Mass? 102 
sq.; Obligation of saying 
Mass pro populo, 103 sq.; 
Mass on week days, 104 sq.; 
Stipends, 105 sqq.; Founda¬ 
tions, hi sq.; Binating, 114 
sq.; Hearing Mass, 118 sqq.; 
Place for celebrating, 120 
sqq.; Altar, 122 sqq ; Vest¬ 
ments, 124 sq.; Chalice, 125 ; 
Cruets, 125 ; Candles, 125 sq.; 
Materia sacriiicii , 126 sqq.; 
Bread. 126; Wine, 126 sqq.; 
Servers, 129 saq.. 

Mass wine, see Wine. 

Matrimonial cases, 548 sqq.; 
Legal formulas for, 553 sqq. 

Matrimony, Nature and im¬ 
portance of, 304 sqq.; Im¬ 
pediments to, 308, 527 sqq.; 
Matrimonial engagements, 
308 sqq.; Instructions before, 
310 sqq., 529 sqq.; Inquirv be¬ 
fore, 313 sq.; 526 sqq.; Proc¬ 
lamation of the banns, 317 
sqq.; Nuptial rite, 319 sqq.; 
Nuptial benediction, 321 sq.; 
Duties of the married state, 
534 sq.; Sins of the married, 
536 . 

Missions, 493 sqq. 


Mixed marriages, 316, 322 sqq. 

Mothers, Sodality, of Chris¬ 
tian, 432, 466 sqq. 

“Movies,” 233 sqq. 

N 

Names to be given at Baptism, 
30 - 

Nuns, Confessions of, 190 sqq.; 
Special faculty, for, 192; 
Rights of, regarding con¬ 
fession, 192 sqq.; The de¬ 
cree “Quemadmodum,” 199 
sqq. 


0 

Occasionarii, 224 sqq. 

Occasions of sin, 224 sqq. 

Odd Fellows, 241 sq. 

Oils, Holy, Use of at solemn 
Baptism, 24 sq. 

Ordination, Obstacles to, 205 
sqq. (see Holy Orders). 

P 

Palms, Blessing of, 338. 

Parishes, Organization of new, 
391 sqq.; Choice of a site, 
393; Collection of funds, 393 
sq.; Taking up a census, 394; 
Engaging an architect, 395; 
Letting contracts, 395 sq ; 
Management of tempor¬ 
alities, 397 .. 

Parish societies, 419 sqq. 

Patriotic harangues, 364. 

Pedagogy, 415. 

Penance, Sacrament of :—Im¬ 
portance for practical minis¬ 
try, J 49 sqq.; Confession, 
152, 155 sqq.; The priest as 
confessor, 153 sqq.; Instruct¬ 
ing penitents, 171 sqq.; Ques¬ 
tioning penitents, 173 sqq. 

Penitents, 167 sqq.; Instruc¬ 
tion of, 171 sqq.; manner of 


INDEX 



questioning, 173 sqq.; Ab¬ 
solution of, 175 sqq.; Partic¬ 
ular classes of, 180 sqq.; 
children, 180 sqq.; women, 
187 sqq.; Nuns, 190 sqq.; 
Priests, 201 sq.; Clerics, 205 
sqq.; Pious persons, 208 sqq.; 
Scrupulous persons, 213 sqq.; 
Habitual and relapsing sin¬ 
ners, 219 sqq.; Persons liv¬ 
ing in proximate occasion of 
sin, 224 sqq.; Persons who 
belong to forbidden societies, 
236 sqq. 

Perseverance in virtue, 211 
sqq. 

Pew-rent, 398. 

Physicians, 264. 

Picnics, 400. 

Pious penitents, 208 sqq. 

Pius X, on Church music, 142 
sqq.; On the teaching of 
Christian doctrine, 376 sqq.; 
Catechism of, 387; On the 
Society of Christian Doc¬ 
trine, 465. 

Plans for new buildings, 395 sq. 

Pledge, The, 428 sq.. 

Plenary indulgence in articulo 
mortis, 284 sqq. 

Politics, The clergy and, 483 sq. 

Poor, Priest’s duty towards 

the, 264. 

Prayer, 358 sq. 0 

Preaching, Obligation of, 34 ° 
sqq.; How often shall rec¬ 
tors of parishes preach? 351 
sqq.; Qualifications of a 
preacher, 353 sqq.; Subject- 
matter of sermons, 360 sqq. ; 
Pulpit abuses, 362 sq.; Poli¬ 
tics in sermons, 363 sc fi 
Preparation for, 365 sq.; 
Qualities of a good sermon, 
366 sqq.; Faults to be 
avoided in, 366 sqq. 

Preparing sermons, 365 sq. 

Priesthood, Powers of the, 
295 sq.; Jurisdiction, 296; 
Vocations to, 297 sqq.; 


Priest’s house, 402 sq. 

Private finances of the clergy, 
403 sqq. 

Private life of the priest, 496 
sqq. 

Property, Ecclesiastical, Man¬ 
agement of, 401 sqq. 

Prostitution, 227 sq. 

Pyx, 48. 

Q 

Questioning penitents in the 
confessional, 173 sqq. 

R 

Radical propaganda, 490 sq. 

Real Presence, Catechetical ob¬ 
servations on the doctrine of 
the, 523 sqq. 

Refusal of absolution, 177 sq. 

Records, Baptismal, 32 sqq. 

Residence, Pastoral, 6 sqq. 

Roman Catechism, 361 sq. 

Roman collar, 500. 

S 

Sabbatine Indulgence, 448. 

Sacramentals, 329 sqq. 

Sacraments:—Nature of, 1 sq.; 
Administration of, 2 sqq.; 
Obligation of pastors to ad¬ 
minister, 5 sq.; Baptism, 9 
sqq.; Confirmation, 35 sqq.; 
Penance, 149 sqq.; Extreme 
Unction, 260 sqq.; Holy. Or¬ 
ders, 294 sqq.; Matrimony, 
304 sqq. 

Sacred Heart of Jesus, De¬ 
votion to, 437 sqq. 

Salt, Baptismal, 24 sq. 

Sanctuary lamp, 50 sq. 

Scandals, How to repair and 
prevent, 481 sq. 

Scapular medals, 453 sqq. 

Scapulars, 44 2 sqq. 

School question, 407 sq. 

Schools, Pa chial, 298; Ne- 


564 


INDEX 


cessity of, 406 sqq.; Free, 
409 sq.; Management of, 409 
sqq.; Internal management, 
411 sqq.; Teachers in, 412 
sqq.; Books used in, 413; 
Grades, 414; Plan of studies, 
414; Prieit must study ped¬ 
agogy, 415; Rewarding and 
punishing the pupils, 416 
sqq.; Corporal punishment, 
417 sq. 

Scruples, 213 sqq.; Causes of, 
215 sqq.; Treatment of, in 
confession, 218 sq. 

Seminarists, Hearing confes¬ 
sions of, 205 sqq. 

Sermons (see Preaching) ; 
Preparing, 365 sq.; Qualities 
of good, 366 sqq.; Division, 
369; Action in, 369 sq.; 
Length of, 371. 

Servants, 501 sqq. 

Servers at Mass, 129 sqq. 

Sick calls, 260 sqq., 284. 

Sick, Spiritual care of the, 
265 sqq.; Taking the Bl. 
Sacrament to the, 273 sqq.; 
Modification of the Euchar¬ 
istic fast in favor of the, 272 
sq. 

Singing in church, 138 sqq. 

Social problems, 487 sqq. 

Social work by the clergy, 488 
sqq.. 

Societies, Forbidden, 236 sqq.; 
When and under what con¬ 
ditions a Catholic may re¬ 
tain membership in, 249 sqq. 

Societies, Parochial, 419 sqq.; 
Young men’s, 423 sqq.; 
Girls’, 425 sqq.; men’s, 427 
sqq.; Temperance, 428 sq.; 
Women’s, 432; Confraterni¬ 
ties and pious associations, 
432 sqq. 

Societies, Secret. Third PI. 
Council of Baltimore on, 
243 sqq.; Practical rules re¬ 
garding, 248 sqq. 

Society for the Propagation of 
the Faith, 462 sqq. 


Society of Christian Doctrine, 

^ 464 sqq. 

Sodality of Christian Mothers, 
432, 466 sqq. 

Sodality of the Blessed Vir¬ 
gin Mary, 457 sqq. 

Society of St. Vincent de Paul, 
471 sqq. 

Sons of Temperance, 241 sq. 

Species, Renewal of, 51 sqq. 

Sponsors, Baptismal, 27 sqq.; 
For Confirmation, 38. 

Stations of the Cross, 341 sqq. 

Stipends, 105 sqq. 

Sunday School, 386 sq. 

T 

Tabernacle, 48 sqq. 

Temperaments, Regarding pen¬ 
itents, 168 sq. 

Temporalities, The manage¬ 
ment of, 397 sqq. 

Thanksgiving after Mass, 102. 

Theatres, 232 sqq. 

Third Order of St. Francis, 
473 sqq. 

Thirteen Hours’ Adoration, 
59 sq. 

Triduum, 59 sq. 

V 

Vespers on Sunday afternoons, 
131 sqq. 

Vestments, 125. 

Viaticum, 270 sqq. 

Visiting the sick, 260 sqq. 

Visits to the Bl. Sacrament, 
43 sqq. 

Vocations to the priesthood, 
297 sqq. 

W 

Water, Baptismal, 22 sqq. 

Way of the Cross, 341 sqq. 

Wine for the Holy Sacrifice, 
126 sq. 

Women, Confessions of, 187; 
Confessor’s attitude towards, 
187; Societies of, 432. 






1 







Trp* a9ent: Ma 9 nesiu " Oxide ' 
Treatment Date: Jan. 2006 

^wo?L? r L y4 at, " 0,1 ^ ec ^ no * 0 9ies 

WORLD LEADER IN PAPER PRESERVATION 

111 Thomson Park Drive 
Cranberry Township. PA 16066 
(724) 779-2111 






























